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UNITED STATES OF AMERICA. 



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THE 



Kingdom of Israel 



From its Inception under Joshua, its First President, 

IN THE Year of the World 2553, to the 

Second Advent op Christ. 



CONSIDERED, FIRST: 

A% typical under its first three heads, and the United States shown 

to be the third and last of those heads. 

CONSIDERED, SECOND: 

As antitypical, and the Confederate States shown to he the grand 

antitype, in its first appearance, to ultimate in 

"The Throne of the Prince of the House of David." 




BY J. P. PHILPOTT 

Mexia, Texas. 




NASHviiiLE, Tenn.: 
Southern Methodist Publishing House. 

PRINTED FOR THE AUTHOR. 
1883. 






Entered, according to Act of Congress, in the year 1883, by 

J. P. PHILPOTT, 
in the Office of the Librarian of Congress, at Washino;ton. 



PREFACE TO THE FIRST EDITION. 



We come before the public for the first time, never having written even 
a short newspaper article in our life, and it may not be amiss, therefore, 
for us to state that we were induced to do so from a thorough conviction 
that there was much written in the Bible of a strictly political character 
applicable to the past, present, and future of our country that has never 
been noticed or understood as such. We were impressed with a sense of 
duty to God, ourselves as a nation, and to mankind in general, to take 
up the subject of Bible Teachings Politically, and to discuss it in a few 
short notes — noticing a few of the many prophecies that speak and 
teach nationally that apply strictly to modern times, or "latter days," 
embracing the rise, progress, and fall of the United States of America, 
and of the ri&e of three nationalities out of the fallen United States to 
ultimate in one; the Confederate States foretold in prophecy as being 
the chief of the three, and to absorb the other two, as above intimated; 
and how and when this Union upon the Confederacy was to be effected, 
and the present war have an end, etc. 

We make no apology for what we have written, claiming the right 
accorded to all — of free speech. That right, with others, we are now 
battling for; and as we claim it, we would withhold it from none, and shall 
expect that others, in the exercise of that right, may take ground against 
us upon some points in these notes. If they do not, it will be strange 
indeed, for we occupy positions in opposition to "names renowned" — in 
opposition to tenets "hoar with centuries." 

We are well aware that we have not handled the subject as it deserves to 
be, nor are our notes more than an introduction to the vast subject. Vol- 
umes might, and should at once, be written upon it by hands and heads 
competent to do it full justice. The times have brought us out. Recent 
scriptural revealment by fulfillment of prophecy elicited our attention, 
and a close investigation followed, and these hasty notes are the result. 
They are very defective as to arrangement and diction. Of this, however, 
the reader need not be told — the fact is patent. The want in digest could 
not well be avoided, for we have jotted down our thoughts, running over 
a period of twelve months or more, and many of them have been written 
in camp and on the march, with very little privacy, and sometimes with- 
out a Bible for reference; and some of our quotations are given from 
memory, and may in some instances not be literal, but always retaining 
the sense. And again, we have not even had time to copy our notes, and, 



4 : PREFACE TO THE FIRST EDITION. 

with the exception of a few sheets, they now go to press just as we pen- 
ciled them by the way. As to the diction, it is our own, and, just like us, 
wanting in culture. 

If these notes shall prove the means under God of calling attention 
to, and inducing a closer and more thorough searching of, the Scriptures 
of truth by those who may read them, I shall be well paid for my toil, 
not to say that I am already a thousand times repaid for my investiga- 
tion by the satisfaction arising from the sacred truths made plain to my 
mind. ^ The Authoe. 

Fairfield, Texas, May, 1864. 



GENERAL PREFACE TO THE SECOND EDITION. 



After a lapse of nineteen years, and eighteen since the last gun was 
fired in the war that was the occasion of our writing a very small volume 
entitled "The Kingdom of Israel," we are now out in a second edition, 
very much enlarged, in which we have more thoroughly and exhaustively 
treated the subject involved. Not that we presume to say that we have 
exhausted the same, for it, like all Bible subjects, is inexhaustible. 

Our first edition, which we regarded simply as " notes," fell into very 
few hands, as only about five hundred copies were issued. While it was 
very favorably indorsed by some, it was condemned by others. We have 
waited and watched for near, or quite, nineteen years, investigating all 
the while, and can now say that we are confirmed, rooted, and grounded 
as to the correctness of our title-page and former Preface, and the gen- 
eral conclusions then arrived at. And we now, not very dogmatically, 
but boldly and fearlessly, throw our banner to the breeze — or storm, it 
may be — and say, Let who will, if they can by fair argument and criticism 
based upon scriptural and historic facts, cause it to trail in the dust. We 
claim not infallibility, and if we should not have erred in some things, it 
would appear little less than miraculous. We claim to have presented 
in these pages an array of facts, prophetic and historic, in demonstrating 
the inspiration of the Holy Scriptures, not to be found in any other work 
extant, and that are in themselves conclusive and unanswerable. 

The various " Parts" — as Part First, Part Second, etc. — seemed to be ne- 
cessitated by the fact that the prophets themselves have so treated the 
subjects under their hands. A work, therefore, professing to follow the 
prophets must somewhat of necessity partake of the same nature of parts 
of a general whole. The nature of the entire work is such that it might, 
with an arrangement to that end, very properly appear in several distinct 
volumes, and each might be considered complete in itself, and not de- 
pendent upon any other one of the various volumes — that is, not more so 
than any one of Paul's Epistles was dependent upon any other one of his 
many Epistles. Therefore, anyone reading any one of our " Parts," though 
he should never read another one of them, will not feel like one who 
should be reading a serial in a newspaper or magazine and failing to get all 
of the numbers. Our book is not one running prophetic exposition in 
serial form, but after the order or arrangement of the prophets. As to sys- 
tematic arrangement, we have made no attempt at any such thing, but as 
a prophecy has presented itself to us, we have discussed it, and then 



6 GENERAL PREFACE TO THE SECOND EDITION. 

taken up another. The small amount of matter published in May, 1864, 
reappears here almost word for word, but very much added to, as Part I. 

The Preface to the edition of 1864 will be found preceding this. To 
it as well as the title-page we call special attention as indicators. Here 
we indicate "the rise, progress, and fall of the United States of America, 
and of the rise of three nationalities out of the fallen United States to 
ultimate in one ; the Confederate States foretold in prophecy as being the 
chief of the three nationalities, and to absorb the other two, as above in- 
timated." This remains unchanged as to our present views after nine- 
teen years' consideration. The title-page says the same. 

Aside from the edition of 1864, the body of the work was written in 
1865-6, and the dates that appear from time to time are correctly indi- 
cated. The exposition of the twelfth, thirteenth, and seventeenth chap- 
ters of Revelation was written as late as 1882. 

We will here outline part of our theory to be found in the book. We 
first consider God as the author of the Israelitish government, and as a 
God of dual trinity; nevertheless, the two trinities in their unities are but 
one unit, and the trinities and their unit present God to us under the 
form of seven, or as apprehended under seven aspects, for the two trin- 
ities, being absolutely three each, making six, while their unities are one 
and the very same unit, for God must be the unit result of the summing 
up of both the trinities. Thus, if mortal eyes could see the Deity, they 
would see him from seven points — as God the Father, Son, and Spirit, and 
God Omnipotent, Omnipresent, and Omniscient, summed up as God — 
Jehovah. 

This admitted, we assume that all the works of this Triune God twice 
told must necessarily partake of this triune form, and be godlike. Man, 
therefore, to be like his Father — God — must be possessed of a dual trinity, 
and the unities of his trinities are still but one man, considered under 
seven aspects. This admitted, man's government will manifest itself as 
of the same dual trinities, the first trinity proving itself as typical, and 
the second as antitypical, while the unit of the two trinities is still but 
unit, and is thus the seventh aspect of the government, and the highest, 
last, and everlasting form. Therefore we must trace God's government 
in prophecy through six successive stages — three under its typical reign, 
and three under the antitypical reign — to a union of the trinities in the 
seventh. This is absolutely demanded by the nature of the case, as well 
as by the prophets. (See our title-page as published in 1864, indicating 
these seven stages.) The fourth stage has advented, and is now historic, 
while the fifth, sixth, and seventh stages are yet prophetic, and await 
fulfillment. 

We claim to have exhibited most thoroughly in our book the fact of the 
four stations having been reached and passed, and that we now stand in 
a transition state, nearing the fifth, quickly to be followed by the sixth, 
resulting very soon in a union of the trinities in the seventh and last. 
The first two stages were met in fulfillment on the Jordan under the He- 



GENERAL PREFACE TO THE SECOND EDITION. T 

brew or Shemitic economy, while in the Japhetic United and Confederate 
States of America the third and fourth stations have been reached and 
passed, and here in due time will the fifth, sixth, and seventh have ful- 
fillment. This whole ground has been passed over again and again by 
the prophets, and is made by oft repeating so marvelously plain that it 
would appear astonishing that at least a large percentage of the intelli- 
gent Bible scholars should not see it, and not strive — as most of them do — 
to keep others from seeing it. But the time has come when such willful 
blindness will be inexcusable, for the line that separates between the 
typical and antitypical — the former and "latter days" — has been passed, 
and we are now rushing with something like lightning-speed to the na- 
tion's goal ; and considering the moral corruption manifested in almost 
all classes, not to mention the apathetic indifference apparent on all 
hands, we should despair of the State and the Church did we not know 
that " God reigns," and stands at the helm and guides the good old ship, 
and has said that "every knee shall bow" before him, and that "the 
earth shall be full of the knowledge of the Lord, as the waters cover the 
sea," and that a man need not say to his brother, "Know the Lord, for all 
shall know him, from the least unto the greatest." Therefore we may 
boldly say, "The Lord is our helper, and we will not fear what man may 
do unto us." Under this view of the case, we say. The darkest hour that 
has thrown its shadow athwart our Southern heavens for the last nine- 
teen years has not for one single moment cast a shadow of gloom or doubt 
over our mind, or shaken our faith in God. 

In considering the early history of God's people in our book, we have, 
to our ^reat delight and edification, made the discovery of a satisfactory 
reason why Jacob, in blessing the " two sons of Joseph," crossed his hands 
so as to place his right hand upon the bead of Ephraim, who was bowing 
at his left knee, and his left hand upon Manasseh's head, at his right 
knee. The satisfactory reason for so doing we point out in detail in the 
book, and here simply state it was a necessity growing out of the fact 
that in Manasseh's house (at the time of entering Canaan) there were five 
females as heads of five inheriting families, leaving eight of his thirteen 
inheriting families under male heads. And such being the case, and all 
the thirteen tribes, as they then existed, being under the original names 
of the thirteen sons of Jacob, the nation could not organize under these 
five daughters while all of the tribes were absolutely under the thirteen 
original male names. If Manasseh's house had been, like Ephraim's, 
under thirteen male heads, Jacob would have put him forward first as 
the birthright son under the law; but seeing into the future, he discovers 
five females as heads of inheriting families in Manasseh's house, and hence 
he puts him aside with his five daughters to await an Israel of thirteen 
lots, five of which were female lots. 

That the blind patriarch, sitting in death upon his couch, should have 
seen these facts, while the little boy Manasseh kneeled at his right hand 
to receive his dying benediction, is nothing less than marvelous indeed, 



8 GENERAL PREFACE TO THE SECOND EDITION. 

and proves beyond all cavil the inspiration of the book in which these 
facts are recorded. 

Manasseh being put aside — only for the present — because of the five 
female heads of families found in his house, we are led to inquire when 
and where will he with his mixed family of eight males and five females 
come up in history. We exhibit in history — in the history of North 
America — a most complete answer to the demands of prophecy in his 
case. That the promise made to him of " being also a nation," at the 
time Jacob "blessed the two sons of Joseph," mentioned by St. Paul, did 
not meet with fulfillment under the Shemitic reign, all will allow, and 
hence the absolute necessity of its being met under the Japhetic reign iu 
North America, or elsewhere among the Japhetic race; but as the case is 
fully met in the United States, we need look no farther. Who need be 
told or cited to the fact that five of the American colonies were female 
portions, and to-day bear female names answering to the five daughters 
in the house of Zelophehad, in the family of Manasseh? The present 
book places these marvelous and momentous facts beyond doubt, save in 
the minds of those who " would not believe though one should rise from 
the dead." 

We cannot thus farther outline the book, and simply add that nothing 
has ever yet appeared from the press of this or any other country that 
has occupied in theory, argument, and conclusions any thing like this 
book; and hence if originality could in any sense be a recommendation 
to the book, then it has this, if nothing else. 

The Author. 



Part First. 



THE KINGDOM OF ISRAEL 



CONTENTS, 



CHAPTER PAa» 

I. Introduction 13 

II. The Correspondence Between the Image of God and His 
Creature Man, and then of the Governments of this Man 
under the Hand of his God 29 

III. Image and Likeness of God, and the Harmony Between Him 

and His Creatures 37 

IV. The Kingdom of Israel under Ephraim, or its First Head. — 

Typical Dispensation Considered [under the Promises and 

Prophecies in Regard to the Same 49 

V. Christ the Seed of Promise. — Continuation of the Kingdom of 
Israel under Ephraim, its First Head. — Typical Dispen- 
sation 62 

VI. Continuation of the Kingdom of Israel under Ephraim, its 
First Head. — St. Paul on the Covenant Promises, Old and 

New. — Election and Rejection, etc 69 

VII. Continuation of the Promises to the Fathers in their Three 
Sons of Proxy. — The Kingdomi of Israel under Ephraim. 

— Typical Dispensation. 80 

VIII. Continuation of the Kingdom of Israel under Ephraim, its 
First Head. — Typical Dispensation. — The Promises to the 
Fathers Descend to their Sons, Ephraim, Judah, and Ma- 

nasseh, as Proxies 84 

IX. The Kingdom of Israel under Ephraim, its First Head. — Typ- 
ical Dispensation, with a Digression upon the Coming of 

Shiloh and the Sceptership of Judah 93 

X. The Kingdom of Israel under Ephraim, its First Head. — 

Typical Dispensation. — Historically Considered 100 

XI. The Kingdom of Israel under David, or Judah, its Second 
Head. — Typical Dispensation. — Prophetically and Historic- 
ally Considered 108 

XII. The United States of America. — The Typical Kingdom of Ma- 
nasseh, or Israel, under its Third and Last Head. — Typical 

Dispensation 115 

XIII. Tribal Settlements, and their Significance as Indicating the 
Seven Successive Heads of the Nation. — Typical and Anti- 
typical 128 



12 CONTENTS. 

OHAFTEB PAGB 

XIV. The Eestoration of Israel, or the Kise of the United States, 
and then its Dissolution ; Followed by the Restoration of 
the House of Judah, or the Rise of the Confederate States 

of America 149 

XV. Correspondence of Works of Creation with the Creator 162 

XVI. Origin of the term Zion as Applied to the Church and State. 168 
XVII. Christ the King of Israel, and his Kingdom Indicated by 

Solomon's Throne of Seven Positions 177 

J XVIII. Consideration of the Third and Last Settlement of Ancient 
Israel in its Typical Significancy, the same Consisting of 
Seven Tribes, or States 187 

XIX. The Slaying of the Two Witnesses, or Confederate States of 
America, and their Subsequent Resurrection and Exalta- 
tion. — The Secession of Ten States in the West, and then 
of the " Remnant" in the East, after which the Three Sis- 
terhoods " Flow Together," and Become One Nation upon 
the Mountains of Israel Forever. — This is the Branch of 
the Lord's Planting 199 



CHAPTER I. 



Introduction. 

DOES God concern himself about the political or national 
affairs of earth? Are governments instituted, or pro- 
vided for, by God in his plans for the government of earth ? 
Does God set up nations and pull down nations? Is man, by 
nature, a political creature, or has necessity for common safety 
and protection, since his corruption by the fall, forced him to 
aggregate? Or, as the Kingdom of Babel, the first kingdom 
noted in Scripture, was one growing out of rebellion against 
the decree of God to scatter or disperse, does this not seem to 
argue that God designed man should not have organic govern- 
ments, but to live wide-spread over the earth, making no nearer 
approach to organic governments than the patriarchal system? 
Or, again, if God created and designed man to be a political 
creature, and necessitated aggregation, does the Bible disclose 
the facts ? and has God instituted a government, or governments, 
on earth? and if so, what ones? In short, is the Bible politi- 
cal as well as spiritual? These are all questions that naturally 
suggest themselves to investigating minds. And in answer to 
the above, we hesitate not to say the Bible is not only political, 
but just as much so as it is spiritual. And as to the amount 
or quantum written in it, the political has largely the advan- 
tage; not that it is as important as the spiritual, but that some- 
thing new and suited to all time should be recorded; each 
record to be known in its time by fulfillment and spiritual 
revealment — while the spiritual is never changing, but ever 
the same in all ages. What was gospel light and life for the 
early Church is the same now, and will be forever. Hence it 
was not needful that a new revealment be made in every age 
to provide for the salvation of the soul. " Christ and him 



14 THE KINGDOM OF ISRAEL. 

crucified" was effectual on the day of Pentecost; and as 
"there remaineth no more sacrifice for sin," it is still and 
ever will be so. It was not necessary to write so much upon 
that subject; what was enough God's wisdom and mercy de- 
termined, and gave it to the early Church. We have it; and 
God is no respecter of persons, in a spiritual sense, for every 
one that feareth God and worketh righteousness is accepted 
of him. In further answer to the interrogatories, we say God 
created and designed man to be a political creature, and ne- 
cessitated aggregation ; and that God has instituted h govern- 
ment and governments on earth that he claims and calls his 
own. These facts the Bible fully discloses,^ as we shall see, for 
it is dualistic in its announcements in the highest and most em- 
phatic sense, as the dual or two-edged sword of God. 

We state the government and governments thus : The King- 
dom of Israel, under Ephraim as the first head, made up of 
the thirteen political tribes, states, or governments, leaving 
out Levi, who had no national existence as a tribe; as indi- 
viduals they were as much political as any other persons. 
This kingdom stood about five hundred years, and was dis- 
rupted by secession, and then reorganized under Judah as 
the second head, embracing, as did the first, "all Israel." 
This kingdom — or rather this head of the nation — stood 
seventy-three years, and was again disrupted by secession; 
ten tribes in blood, but eleven in organism, reestablished the 
Kingdom of Ephraim, with Samaria as the capital. This was 
not a full head; it w^as but a fraction. The other two tribes 
under Judah, remained as they were — but a fraction — and these 
two fractions, after some generations, went into total captivity, 
Judah's fraction outliving the other about one hundred and fifty 
years. The Kingdom of Israel, under Manasseh, as the third 
and.lasthead under the typical dispensation, made up of thirteen 
tribes, or states, in answer to oft-repeated promises, appears in 
1789. This kingdom stood seventy-two years, and has fallen 
to pieces by secession, as in the two former cases, and the first 
head of the Kingdom of Israel, under the new or realizing dis- 
pensation under Judah, has appeared; and as she is to be re- 
alizing, she cannot pass away. (That is, not die absolutely, but 



THE KINGDOM OF ISRAEL. 15 

only cease for a time to exercise her functions as a nation.) 
The two remaining heads, Ephraim and Manasseh, are yet to 
be found in the non-seceding states. They are to reorganize 
as separate heads, making the fifth and sixth heads, and then 
to be given to Judah, when they will become "one nation upon 
the mountains, or governments, of Israel forever." This will 
be the seventh and final head. All up to the present has only 
been in part realizing. The "nation" promised to Abraham 
was the seventh organic head of Israel — the same to Isaac, the 
same to Jacob; and" the "company of nations" are the sover- 
eign and independent states that this nation is built upon. 
This is the mountain, or government, of the Lord's people that 
was to be established upon the top of the mountains, or gov- 
ernments, spoken of by Isaiah (ii. 2). As all Israel was em- 
braced in the first Kingdom of Israel under Ephraim, and 
again in the second organization under Judah, so of necessity 
"all Israel" must be considered under the third, or Manasseh, 
head; and as Judah and Manasseh belonged to Ephraim while 
he reigned, and Ephraim and Manasseh belonged as tribes to 
Judah while he reigned, so likewise Judah and Ephraim be- 
longed to Manasseh while he reigned. And as Judah seceded 
from the first Israel, leaving Ephraim and Manasseh behind, 
80 has he again seceded, leaving Manasseh and Ephraim be- 
hind. And as Ephraim and Manasseh followed Judah under 
her former secession, so they will again. (See Ezek. xvi. 61.) 
Upon the subject of modern Israel not being Hebrew, or 
descendants of Abraham, we have this to say: The political 
scepter of the world was first, under God, to be swayed by 
Shem, the eldest of Noah's three sons. How long he was to 
exercise political rule over his brothers Japheth and Ham we 
will not say; but finally he was to pass the scepter to Japheth, 
and Ham,. as a servant, was to come with the scepter; and the 
scepter, so passed, was to remain. In answer to this scriptu- 
ral declaration, Shem, in the persons of his descendants, run- 
ning through Abraham, did sway the scepter, under God, 
during the whole of the reigns of Ephraim and Judah under 
the old dispensation, during which time Ham was his servant; 
and as the two heads named reigned themselves, so to speak^ 



16 THE KINGDOM OF ISRAEL. 

into captivity, and as there remained but one more head to come, 
as a type, and as Japheth was to receive the scepter under God, 
he must do it in fulfillment of the promise to Israel — for Is- 
rael was to sway the scepter forever. It follows that to meet 
both these promises — perpetual rule to Japheth and endless 
rule to Israel — Japheth must become Israel under the third 
and last head, old dispensation; and this he did March 4, 
1789. In full keeping with this is the sequel of the para- 
ble of the vineyard, recorded Mark xii., and Matt. xxi. 33. 
There the Israelitish people are called a vineyard, as they are 
explicitly in a number of other places. And the chief priests, 
scribes, elders, and Pharisees are called the husbandmen, to 
which this national vineyard had been let out. They were 
the rulers, managers, or governors of this vineyard. They 
had been unfaithful, had not brought forth that character of 
fruit that was expected and required of them, and besides they 
refused to render any tribute to the proper owner, and, fur- 
ther, had stoned, beaten, and killed those that he had sent; but 
finally, as a last resort, the only hope left was the only son. 
The heir must be sent to see if they would not at least rever- 
ence him, and render the proper fruit. But no! they killed 
him, and would seize upon the vineyard as their own. See the 
application there made! "He will miserably destroy those 
wicked men, and will let out his vineyard unto other husband- 
men, which shall render him the fruits in their seasons." "And 
when the chief priests and Pharisees had heard his parables, they 
perceived that he spoke of them." They, the descendants of 
Shem, had swayed the scepter long enough, not yielding the 
proper fruits. And now, to cap the climax, they slay the heir, 
and seize (or would do so) upon the inheritance. But no ! it 
passes into Japhetic hands that will render the proper fruits 
in their seasons. In strict keeping with the foregoing is Christ's 
address to these very same husbandmen (better known as chief 
priests, scribes, Pharisees, elders, etc.), recorded in the twenty- 
third chapter of Matthew. The chapter opens thus: " Then spake 
Jesus to the multitude, and to his disciples, saying, The scribes 
and the Pharisees sit in Moses's seat." Moses was a judge, 
or an executor of law — was, indeed, a ruler, or governor, of 



THE KINGDOM OF ISRAEL. 17 

the people ; and if so, and the scribes and Pharisees then occu- 
pied Moses's seat, they certainly occupied it in the same sense 
that Moses did — of judge, etc. ; and if they then occupied the 
seat of Moses, "all therefore whatsoever they bid you observe, 
that observe and do," says Christ, thus teaching them to be 
subject and obedient to the ** powers that be," but admonish- 
ing them not to follow after the works of those "that say and 
do not." Changing his address directly and pei:sonall3^ in the 
thirteenth verse to those very scribes and Pharisees who sit in 
Moses's seat, he says: "Woe unto you, scribes and Pharisees, 
hypocrites — blind guides^fools — whited sepulchers — ye ser- 
pents — ye generation of vipers — upon you may (or shall) come 
all the righteous blood shed upon the earth," etc., to the thir- 
ty-sixth verse inclusive. Then in the thirty-seventh and thir- 
ty-eighth verses headdresses the whole nation of Hebrews thus: 
"0 Jerusalem, Jerusalem, thou that killest the prophets, and 
stonest them which are sent unto thee, how often would I have 
gathered thy children together, even as a hen gathereth her chick- 
ens under her wings, and ye would not ! Behold, your house is 
left unto you desolate." Again, in Luke xix. 41, Christ came 
near Jerusalem, and beheld it, and wept over it (verse 42), " say- 
ing. If thou hadst known, even thou, at least in this thy day, the 
things which belong unto thy peace ! but now they are hid from 
thine eyes." By which we clearly understand that the scepter, 
or rule, of the house of Shem was very soon to pass away. "Be- 
hold, your house is left unto you desolate." Kow, the things 
that properly belong to thy peace are hid from thine eyes. 
The kingdom, or vineyard, shall be taken from the "house of 
Shem," and given to a nation, or house, that will bring forth 
the proper fruits, and give account thereof unto the Lord of 
the vineyard. The scepter passes into Japhetic, or Gentile, 
hands, according to the promise made by Noah. It has been 
said that the foregoing scriptures by Christ have reference to 
spiritual matters, and that the "kingdom" to be taken away 
and given to another was a spiritual kingdom. How any sane 
man could come to such a conclusion I am unable to tell, if he 
had ever read the various scriptures that go to show that Christ 
directed his disciples to first offer the privileges of the spirit- 
2 



18 THE KINGDOM OF ISRAEL. 

ual kingdom to the Jews, or house of Shem, and that go to 
show that his apostles did first offer admittance into the spir- 
itual kingdom to the Jews, and also that the Jews were the 
first to enter the same, as they did on the day of Pentecost to 
the number of three thousand; and from the further fact that 
from time to time tens of thousands of the Jews embraced 
Christianity. And who will to-day say that the spiritual king- 
dom of Christ is closed against the "house" of Shem? It never 
was and never will be closed against any house, and it is all 
bosh to say so. 

We now pass to the consideration of the prophets as civil 
teachers rather than spiritual guides. 

In proof that the prophets were largely political teachers, 
we will give their own words on the subject, as we suppose no 
one will question them as being good authority. I>niah (i. 1) 
says "what he saw was concerning Judah and Jerusalem 
during the reign of her kings." Here we have in the YQvy 
first chapter and verse of the evangelical prophet, as he is 
called, the announcement that what he saw was concerning 
the Jewish nation^ to whom, in the twenty-sixth verse, he sa3^s 
(the Lord by him), " I will restore thy judges as at the first " — 
judges being the political heads of the nation. Second chap- 
ter, first verse, says again "what he saw concerning Judah 
and Jerusalem." So much for his own nation. In the thir- 
teenth chapter, first verse, he sees a "burden of the Kingdom 
of Babylon," and in rapid succession the kingdoms of Moab, 
Damascus, Egypt, Tyre, etc., are called up, and addressed, 
reproved, admonished, and finally overthrown. Ezekiel (ii. 
3) is sent to the children of Israel, who are called "a rebel- 
lious nation," and in the fifth verse "a rebellious house." 
He, like Isaiah, is sent to the surrounding nations, viz., the 
Amorites, Moabites, Edomites, Philistines, Tyreans, Egypt- 
ians, Gog, etc.; and he disposes of them as Isaiah had done. 
That Daniel was, in an especial sense, a political prophet, we 
presume few will doubt; living under the reign and attached 
to the persons of various kings, interpreting their political 
dreams, sitting as a political president over one hundred and 
twenty provinces, dreaming dreams and seeing visions (and 



THE KINGDOM OF ISRAEL. 19 

receiving their interpretations from the angel of the Lord) 
of the rise, progress, and fall of mighty kingdoms and em- 
pires, and finally of the rise of the kingdom of God's ancient 
people to fall no more. So much for Daniel, without giving 
chapter and verse, to do which would require little less than 
to copy his book. If you doubt, read him. Amos (i. 1) also 
says what he saw "concerning Israel;" Obadiah (i. 1), what 
he saw concerning Edom; Micah (i. 1) speaks of the things 
"which he saw concerning Samaria and Jerusalem ; " and Mal- 
achi (i. 1) has "the burden of the word of the Lord to Israel." 
All this is strictly of nations, and not of individuals as spirit- 
ual creatures, and as such must be largely political or govern- 
mental. Jeremiah (i. 5) says that the Lord said unto him that 
before he was formed, or born, he (the Lord) liad sanctified 
and ordained him a prophet unto the nations, and (verse 10) be 
is set over the nations and kingdoms "to root out, and to pull 
down, and to destroy, and to throw down, to build, and to plant/' 
In verse 18 he is made "a defensed city, and an iron pillar, 
and brazen walls against the whole land, against the kings 
of Judah, against the princes, priests, and people." Thus we 
might multiply passages to prove that the prophets were largely 
political teachers, and as such we are bound to receive and con- 
sider their writings^ and to take heed thereto as unto "lights 
shining in a dark place." For in the prophets doubtless are to 
be found the histories, in outline, and sometimes in minute 
detail, of all nations and kingdoms that may aft'ect Israel from 
their day until the curse is removed, and the time comes where- 
in our Saviour says, "Behold, I make all things new." If such 
be the fact, it behooves us to remember and obey the injunction 
of our Saviour, "Search the Scriptures," for certainly therein 
is to be found our political as well as spiritual life. For 
while we hold with all Christians that the sacred Scriptures 
disclose that full and ample provisions are made by God for 
our spiritual well-being, we claim also that the prophets teach, 
and fully too, that the same beneficent Parent has made just 
the same provision for our social and political prosperity; and 
we affirm that the same agencies, in the main, are brought to 
bear in both departments of his government to effect the ob 



20 THE KINGDOM OF ISRAEL. 

ject desired. We are aware that this is controverted ground, 
and that most biblical scholars, down to Dr. Baldwin (whom 
we except), claim that all those prophecies touching Christ 
and his offices are 'purely spiritual. We dissent from this, and 
give what we believe to be the reason why those scriptures 
are misunderstood and an exclusively spiritual meaning given 
them. First, we are averse to truth, and receive it reluctantly, 
and any doctrine readily and willingly received by us may well 
be suspected of error. But perhaps the greater reason is this : 
Christ \% first brought to our view as a spiritual deliverer, which 
is always 2i personal matter with each individual, and is, in fact, 
transcendently the greater deliverance, and will of necessity 
preoccupy and absorb the mind to the exclusion of the lesser. 
When brought to see and feel the need of a spiritual Saviour, 
being exceedingly selfish, \\q care less for the national salva- 
tion, and hence give it little or no thought, and therefore loill 
not see it. And again, spiritualities are intangible, not visible, 
not palpable ; they are wrapped in mystery. We grope in dark- 
ness, seeking light, and hence we feel the necessity of a spirit- 
ual guide. We cannot single-handed and alone grapple with 
the mighty issues shut up in eternity, and are compelled to have 
a spiritual deliverer. ISTot altogether so in our social capacity. 
True, we are just as helpless in the one case as the other, but 
not being a personal matter, w^e never can be made to see and 
feel it so sensibly, for we will not, cannot, and should not feel 
the same interest in political as in spiritual concerns. In social 
or national affairs we have our eyes about us, and things are not 
-so enveloped in darkness and mystery. We have our ears to hear, 
our eyes to see, our hands to help ourselves, our companions, 
friends, relatives, whole communities and States. These, wc 
.are disposed to think, are enough. Our earthly affairs we can 
-manage ourselves. Thus it is we do not see and feel the need 
of a political Saviour, and are not willing "to have the man 
•Christ Jesus to rei2:n over us." The Jews at the comins: of 
our Saviour were quite differently circumstanced, and we find 
them acting otherwise. They, having the ceremonial law 
— with its outward works, priests, sacrifices for sin, etc., in 
rsplendid working order — instituted by God himself, through 



THE KINGDOM OF ISRAEL. 21 

their great lawgiver (to which they cling to this day), did not 
see and feel the need of a spiritual deliverer, being fully satis- 
fied with what God had already given them. Hence we find 
them unprepared and totally unwilling to receive Christ as 
their Iligh-priest, and vilely rejecting him as a spiritual de- 
liverer; yet as a king, or temporal ruler, the masses, unlike 
us, were not only willing but eager to receive him, for here 
they felt their need. Their kingdom being overthrown by, 
and themselves under the rule of, the Roman government, 
they thirsted for a political redeemer; and on one occasion our 
Saviour had to flee the multitude to keep them from taking 
him by force and making him a king. We see that even his 
immediate followers could not give up the long-cherished wish 
and expectation of a political ruler, and asked him if he would 
at that time restore the kingdom to Israel. True, there was a 
class of Jews who were officiaries under the Romans, and fear- 
ing that a change in rulers would remove them from position, 
made it the ground of accusation against Christ that " he mak- 
eth himself a king," and hence "speaketh against Csesar." 
Pilate asked them if he should crucify their king, and they 
replied, " We have no king but Csesar," showing clearly that 
they understood him to be a king as well as a priest. Christ 
himself, in answer to Pilate's question, "Art thou a king, then ? " 
replied, " Thou sayest that I am a king. To this end w^as I born, 
and for this cause came I into the world." This, we think, is 
sufficient to settle his kingship. But some will doubtless say 
his kingdom was spiritual, and in support of that position will 
repeat his reply to Pilate, "My kingdom is not of this world." 
True, he so said, meaning evidently the Roman world, over 
Avhich they accused him of desiring to reign, to the subver- 
sion of Csesar, which, in the above, he disclaims, and fully 
satisfies Pilate that he is guiltless of the charge of treason. 

We are assured by the most learned biblical scholars that 
the word world in the Hebrew has upward of twenty signifi- 
cations, only one of which means the earth, or globe, on which 
we live, and that is often used, as Christ here uses it, in refer- 
ence to the Roman polity; this, however, no scholar will deny. 
Why then did he not assume the reins of government and rule 



22 THE KINGDOM OF ISRAEL. 

his people nationally, and deliver them from Roman bondage? 
He does not tell us why; while it is very evident that the 
more important part of his mission claimed his first atten- 
tion — viz., the spiritual redemption of the world — and if he 
had then thought proper to set up a political reign, it would 
not have been over the little Jewish tribe, but over the whole 
earth ; for, if a king in any sense, "he is King of kings, and 
Lord of lords." And when he comes the second time, he will 
come as "King of kings, and Lord of lords." 

But, as above, the more important part of his mission claimed 
his first attention, to fulfill which he must be offered up as a 
sacrifice for sin, must die to redeem the world, and must con- 
sequently defer the setting up fully of the other department 
of his government until some future time in his wisdom set. 
But if some will still cling to long received and cherished ten- 
ets, or doctrines, and contend that his kingdom is not of this 
world, they would unhinge the whole Christian system, and 
prove that there is no such thing as a spiritual kingdom in this 
world, and thereby prove too much for their own cause. The 
fact is, Christ was not arraigned before Pilate for spiritual here- 
sies, but solely for political offenses, as is clearly shown by every 
question the governor asked him, as recorded by the evangel- 
ists. The first question as given by them is, "Art thou the 
King of the Jews?", to which, in every case, he answers af- 
firmatively, but at the same time to the satisfaction of Pilate, 
w^ho represents Caesar in the case. So we find in this political 
trial, before a political tribunal, he is accused of the political sin 
against the Roman government of claiming to be a king within 
its jurisdiction ; and he admits and claims, indeed, that he is a 
political king, for he was on a political trial, before a political 
court, that had no jurisdiction in spiritual matters. So far he 
•does not deny the charge, yet he is held guiltless, because his 
kingdom does not infringe upon Ciesar's. It would have been 
irrelevant when asked of political matters to have answered 
-of spiritual ones, upon which he was not questioned. His 
questions were political, and his answers must of necessity 
have been so too. Hence the answer, "My kingdom is not 
of this world," was not one of reference to his priestly office 



THE KINGDOM OF ISRAEL. 23 

or spiritual matters, for these were not brought in question; 
but he was questioned politically, and only politically. Could 
his answers be construed otherwise ? And if not, he truly said, 
*' For this cause came I into the world" — not saying, however, 
that that alone was the cause. In short, the all-wise and mer- 
ciful God, determining to provide a full redemption for his 
fallen world, sets about it in wisdom, and first brings to light 
the spiritual redemption as the most important, and as absolutely 
necessary to effect political salvation ; for without the first ^ve 
could never attain unto the second. We affirm, then, on good 
authority, that Christ is a " Prophet, Priest, and King." First, 
a prophet means, in one of its nearest and most legitimate 
senses, a teacher, as w^ell as a foreteller of future events; and 
we say he does teach in the two several departments of his 
government. All are ready to admit as Prophet he has ever 
taught, and largely too, in the spiritual department of his gov- 
ernment. First, by himself, while on earth; secondly, by his 
Spirit; thirdly, by the v/ritten word, called the sword of the 
Spirit; fourthly, by a called and accredited living ministry; 
fifthly, by providences in almost endless variety — "line upon 
line, and precept upon precept; here a little, and there a lit- 
tle." In inaugurating and setting up fully his priestly de- 
partment, it was necessary that he should become himself a 
sacrifice for sin, which he did on Mount Calvary, crying in 
his last moment, "It is finished!" — by which we under- 
stand the spiritual redemption of the world was finished, so 
far as the great High-priest's sacrifice was concerned; "for 
there remaineth no more sacrifice for sin." This kingdom 
being set up, and the above enumerated agencies brought to 
bear on the hearts and consciences of the people, we read 
that on the day of Pentecost three thousand rushed into the 
kingdom; and they still continue to come to the present day. 
Here we have no force or martial array brought to view; all 
is invitation, persuasion, wooing, and entreating. "Come, 
for all things are now ready " — by which is meant all has been 
done that will be done without our agency. We must now 
act; no force is to be used; this kingdom deals with free 
agents; and, mark you, with individuals, and not with na- 



24 THE KINGDOM OF ISRAEL. 

tions as nations, "Ho! every ane that thirsteth, come," and 
"Am that will, let Mm come." He must reisfii here ia the 
hearts and affections of his subjects individually. Now, to 
become a subject of this kingdom, the cardinal and absolute 
requirements are belief in Christ as its head, and believing, 
to heartily repent of and turn away from sin, and receive him 
as a Saviour. When we come to take a view of his political 
kingdom, we find it very different. True, there is much per- 
suasion, much leading, much enlargement here, also much 
teaching in his prophetic capacity, much by his Holy Spirit's 
influence on the great political heart, and much, very much, 
in his written word, and by the human agencies that he has 
called and qualified, from Adam to Noah, to Abraham, to 
Moses and Joshua, to David, and from him until the present 
time, of an inviting and persuasive character — thus evincing 
'the great and compassionate regard that our God has for his 
intelligent yet dependent creatures — showing that he would 
ever lead and never force, if we would but be led. But we, 
refusing to be guided and influenced by the aforesaid appli- 
ances, by "hardening our hearts and stiffening our necks," are 
in danger of being "suddenly destroyed, and that without 
remedy," for at this point a great deal of kingly force is 
brought to view (never visible in his priestly department) 
which marks his kingly oflSce so distinctly, and separates it 
so widely from his priestly ofiice, that it does seem the most 
casual observer need not doubt as to the identity of the two 
departments of his government on this sin-cursed earth of 
ours. We know and admit there is much in the prophets, 
touching the prosperity of Christ's kingdom, that will in truth 
apply to both departments, and so intended by inspiration, for 
the two are so closely allied {not joined) that the one cannot 
truthfully be said to be very prosperous while the other is the 
reverse. One may be appropriately styled the handmaid of 
the other. We suppose that no one in this enlightened age 
will deny that as the Church has soared or sunk so has the 
State. 

That we must be pure individually before we can be collectively 
is as self-evident a fact as that it requires salt springs to make. 



THE KINGDOM OF ISRAEL. 25 

when collected, a salt river .or lake. Hence it becomes every 
individual, who would be a true patriot under God, to "seek 
first the kingdom of heaven" — that is, seek to be spiritually 
inducted into the first department of his government, to first 
become a Christian, or follower of Christ, the great High- 
priest ; and the promise is " that all these things shall be added 
unto you" — that is, all needed temporal blessings. Again, 
there are prophecies so exclusively spiritual that they can 
hardly be said to contain any thing political, while there are 
others altogether political, and very many that are not solva- 
ble at this day, but will be in their time, as many are now that 
were not formerly, their time not having come. Thus it should 
be obvious to anyone that the Bible is dualistic in a most em- 
phatic degree; that it is a guide-book in Church and State. 



DUAL TRINITY. 




DUAL TRINITY. 




CHAPTER II. 



The Correspondence Between the Image of God and His 
Creature Man, and then op the Governments of this 
Man Under the Hand of his God. 

SINCE we assert that the Israelitish kingdoms, in types and 
antitypes (of three each), are of God, it will be expected 
of us to show the facts fully; and in doing so, we will go 
farther back than the governments themselves — fixrther back 
than the fathers and patriarchs to whom they were promised. 
We will even venture to go back to God himself, the fountain 
and source of all true governments; and if so, they must be 
like him, or "God-like," for "like begets like." So it is 
needful, in determining the likeness of the governments, to 
first determine the likeness of God, their author; to do which 
we will go to his own record of himself, as we find it in the 
Bible, and in his intellectual and physical creations. 

God is said to be one, and at the same time to be three, thus 
making /owr by a summing up of the Trinity; and his trinity 
is repeated, making his number of perfection seven. How is 
this to be explained? how to be understood? It is to be under- 
stood thus: God in essence is essentially and absolutely one, ill- 
divisible, unoriginated, and eternal. In attributes of character, 
or quality, he is three — viz., Omnipotent, Omniscient, and Om- 
nipresent — thus making /oKr, four being the unite number of 
any trinity, as seven is the unite number of dual trinities ; but 
these three attributes being further made known, or in mercy 
brought down to the better comprehension of his creature man, 
by repeating his trinity in its personalities, appear as Father, 
Son, and Holy Spirit. This double form of threes goes to make 
up the one God, who is the seventh and last aspect of the God- 
head. Less than this he could not have and be God, more than 
this is an impossibilit^^ We could not conceive of a God with- 
out the three first-named, nor have we the power to conceive of 



30 THE KINGDOM OF ISRAEL. 

more tlmii is embraced in the ^Aree as repeated. They do embrace 
all; and more than all is a positive impossibility. So, then, God 
in essence is essentially and absolutely one, and at the same time 
essentially three in quality, as he is absolutely three in persons 
— thus making, as before stated, seven. The Father is not God 
independent of the Son and Spirit, neither is the Son apart 
from the Father and Spirit, nor the Spirit separate from the 
Father and Son. So it is plain that God is not a union upon 
any one of the three personalities of Father, Son, and Spirit, 
but is a union of the three, and hence necessarily^ makes a 
fourth form in the Godhead, which indeed is the Jehovah of 
the three persons above, and different from them in their in- 
dividuality, and must have his individual number as they eacl) 
have. Thus, the Father is one, the Son is one, the Spirit is 
one, and a union of them all is one, which is God, Jehovah, 
and the fourth in number. The same is. true of the attributes. 
Omnipotence is one, Omniscience is one, and Omnipresence is 
one, and a union of them is one, and the very same Jehovah 
as one that the union of the personal Trinity made. The God 
is the same God, and number four in both of the trinities, and 
not a different number four, which some might mistake at lirst 
thought and add up eight, while really there are but seven, 
which is Jehovah's sacred number. Again, this plural God 
is made up of numerous traits, features, or lineaments, viz., 
goodness, mercy, truth, love, patience, justice, forbearance, 
forgiveness, gentleness, fatherly care, etc. God does not 
make all these, but they make up the God for us, and not 
otherwise to be comprehend'ed by tinites. To obtain a true 
or correct idea of God, we must do so through the medi- 
ums he has furnished us, by the aid and assistance of his 
Holy Spirit, for of ourselves we can do nothing. The me- 
diums that come within the range of human comprehension 
lead us up, step by step, until we arrive at God. We can 
sooner comprehend the import of goodness, merc}', love, etc., 
than we can the abstract idea of a God. When our minds lay 
hold of the idea of goodness, mercy, love, etc., we very natu- 
rally begin to seek for the source from whence they flow; we 
begin to ascend. We conclude that to be good to us the source of 



THE KIKGDOM OF ISRAEL. 31 

the goodness must be present with us, and this conclusion neces- 
sitates Omnipresence, and this quality further necessitates Om- 
nipotence, and these two still further necessitate Omniscience, 
and once again, these three qualities joined, or united, neces- 
sitate a God; and so on through the whole round of traits of 
character, we are necessitated up to the grand idea of the self- 
existent Eternal. 

The various lineaments are not God, hut make him known 
to us. Thej are mediums through which we are taught by 
the Spirit to apprehend him. 

We have remarked that the sacred number of Jehovah is 
seven — that is, in ascending up to Jehovah we fill up the num- 
ber seven. Thus, the Holy Spirit is one, the Son is one, the 
Father is one, Omnipresence is one. Omniscience is one. Om- 
nipotence is one, and all taken together is one, and only one 
Jehovah, yet in number seven. Now, the foregoing being con- 
sidered, might we not conclude — nay, are we not forced to the 
conclusion — that thevisible creation softhis three-one God, twice 
told, should partake of this three-one form, twice told. That 
"like begets like" is a truism — a Bible-taught fact not to be 
doubted — and hence we are warranted in expecting the child, 
or creature, to resemble the Parent, or Creator, in visible out- 
lines at least, if not in ever}- lineament or feature. First, then, 
of visible creation — though not first in order of time — we will 
take up the creature man; and we are at once informed that 
"in the image," and again, "after the likeness," of God was 
he created. How? wew^ould ask. In w^hat sense is man "in 
the image" and also " after the likeness" of God?* Is he om- 
nipotent, etc. ? No, he is not, or he would be God. Some will 
doubtless say reference is here had to God's holiness, or pu- 
rity, as the "image." We say not; for if he were as pure, 
holy, or perfect as God was and is, he never would have fallen 
by temptation, as he certainly did, for "God cannot be tempt- 
ed." In what sense, then, is man "in the image of God?" 
We answer, he is in the image of God in that he conforms 
to the Triune God. First, in his personal body, soul, and 
spirit. The Bible says he is so formed, or possessed, of the 

■^^Discussed elaborately elsewhere. 



32 THE KINGDOM OF ISRAEL. 

three, and we are not disposed to dissent from sucli high au- 
thority, or to further argue the point, as this will settle it at 
once. And, secondly, as we found God was repeated in his 
trinity, w^e also find man repeated in his trinity. In physical 
man (of body, soul, and spirit) there are three essential fount- 
ains of life, and only three, neither of which could exist inde- 
pendent of the other two — viz., the brain, or nervous system ; 
the heart, or circulating system; and the lungs, or breathing 
system. Here you will see again the three as before noted of 
body, soul, and spirit, but the last three constitute but one, 
and the very same man that was expressed by the first trinity 
of body, soul, and spirit. The body is one, the soul is one, 
the spirit is one, the brain is one, the heart is one, the lung is 
one, and all taken together are one, and only one man, yet in 
number seven. These are all essentials of life. You may dis- 
member and mutilate man as you will, so as the brain, blood, 
and breathing systems are not cut oft', and he continues to live, 
and is, to all intents and purposes, a man. Many are born im- 
perfect as to both bodily and mental structure, yet are "living 
souls," and hence «re men. If any doubt the correctness of our 
conclusions as to the "image " of God in which man was cre- 
ated, we need give but one scripture, or " Thus saith the Lord," 
to settle the point, as we think. Genesis i. 26, God said, "Let 
us make man in our image, after our likeness." Here it is une- 
quivocally asserted that the God who spoke the above was a 
Ijlural God, or rather, the unity diversified. *'Let as make in 
our,'^ "after our.'' Thus the plural Godhead, in its full plural- 
ity of Omnipotence, Omniscience, Omnipresence, Father, Son, 
and Holy Spirit, sits in the council of heaven, and determines 
and says, "Let us make," and then did make, man in the "im- 
age of God." Less than the whole council could not have said 
" let us make," and then have made man in the image agreed 
upon. 1^0 person, or attribute, could by possibility be left out. 
All spoke, and all acted. Six Gods, or Jehovah in six aspects, 
sat in council and spoke, and the very same six responsive acted, 
and a corresponding creature is the natural result; so man 
must of necessity be like all of them in some sense, and as 
he cannot be by possibility like them in attributes of omnip- 



THE KINGDOM OF ISRAEL. 33 

otence, omniscience, and omnipresence, nor yet like them in 
the persons of Father, Son, and Holy Spirit, it follows inev- 
itably that he images them in numbers. lie can and does 
have their number seven, the identical "image" intended by 
inspiration. It is not possible that God could be "imaged" 
in any other mode than that of numbers. Spiritual existence 
cannot be imaged, cannot be portrayed in tangible form, no 
delineation is possible to our powers of apprehension. The 
only delineated image of God is found in his numbers^ and his 
image of numbers is that in which man was created. And 
numbers themselves, in the abstract, are as intangible as a 
spirit, but they have their representatives in visible figures, 
which visible is seized upon to portray or set forth the invisi- 
ble. The "image" above was evidently one of plurality, and 
not of nature, state, or condition, or else it could not have been 
said "let us make," etc. Should it be said animals conform 
to one of the triune forms of God, and are also God-like — viz., 
brain, heart, and lungs — we agree, and claim in support of 
our position, that all nature, animate and inanimate, must, in 
a greater or less degree, be " God-like," for " like begets like " 
throughout the universe. What further is taught us in the 
Bible of this triune man? That being tempted, he fell by 
transgression, and became so corrupt that God repented him 
that he had made man, and by a flood swept him from the 
earth, leaving only four males. Noah — who represents God 
both in ^p(rson and power — divides himself, so to speak, into 
three blood-heads, or a trinity of bloods, represented by his 
three sons, Shem, Ham, and Japheth ; and being the heir of 
the world, he divides it into a trinity of territorj^ assigning 
to each blood-head his inheritance. Here we have a trinity of 
persons (yet only one in their father), representing a trinity of 
blood, who in Noah was only one blood, and also a trinity of 
territory, making but one earth. Following one of these 
blood-heads, represented by Shem, the eldest of Noah's three 
sons, to whom national rule w^as first promised — he was first 
to sway the national scepter — we soon find in it a trinity of 
national fathers in Abraham, Isaac, and Jacob; and in Jacob's 
house the trinity of national fathers is repeated and represented 
3 



34 TEE KINGDOM OF ISRAEL. 

hy Ephraim, Jiidab, and Manasseh. Thus, as iu repeating of 
the triune God, we found seven, so also we do here of the 
national fathers — viz., Manasseh w^as one, Judah was one, 
Ephraim was one, Jacob was one, Isaac was one, Abraham 
was one, and all taken together is but one national father, 
since the promise w^as but of one nation, consisting of a com- 
pany of nations primordially in Shem, who is the seventh, 
being the first in promise, and is to be the last in realization, 
in the person of his Son Jesus Christ, who is the onl}^ true 
metypical "Heir of the world." We always trace upward to 
the head; return to the place of beginning. The trinity of 
blood we do not find repeated ; it is not necessary to do so to 
express fullness or completeness, for tiie Godhead was fully 
expressed by the first trinit}- of the attributes. IS'o more was 
embraced in the second trinity than was found in the first. 
The result in both was Jehovah. Yet, as we say, it was in mercy 
repeated for the better comprehension of man. So any trinity 
within itself is complete, and the result in all cases is a fourth 
in number, and not either one of the trinity numbers. Ja- 
pheth was one, Ham was one, Shem was one, and all taken 
together constitute, or represent, ISToah as one blood, which 
indeed he was, but yet three in his sons. The Bible is silent 
as to any effort, so to speak, on the part of God to institute 
organic governments on earth before the flood. The patri- 
archal system seems to have been the nearest approach to it. 
But after the flood God determines upon a reorganizaition in 
general, in which reorganization the political, or national, 
comes in and begins at the beginning. Shem was to sway 
he national scepter first, as God's representative on earth, and 
was to be succeeded by his brother Japheth, who will sway it 
until "he comes whose it is." The patriarchal system pre- 
vails after the flood for a considerable time, but even it makes 
an advance as early as the days of Abraham, a regal descend- 
ant of Shem, with whom God makes a covenant national — the 
circumcision covenant — renews it in the same words to his son 
and regal heir, Isaac; again renews it in like words to Isaac's 
regal son and heir, Jacob, saying a "nation and a company of 
nations" was to be of them. The three national fathers above, 



THE KINGDOM OF ISRAEL. 35 

not realizing this repeated promise in themselves, Jacob, the last 
one of the three, transfers the promise to his three regal sons, 
Ephraim, Jiiclah, and Manasseh.* How remarkable ! Here we 
have a trinit}^ of promises, yet the promise itself is bat one, and 
so stated by Joseph. It is the identical promise to all three — 
a nationality to be made up of nationalities — first promised to 
Abraham, then to Isaac, and then to Jacob. Tlie promise was 
not to Abraham of one certain nationality, and to Isaac and 
Jacob of two other nationalities, bat to all three of the same 
one. As the first father did not realize the fulfillment of the 
promise, it descended to his son Isaac, and he failing to real- 
ize it, it is transferred to Jacob, who in turn transfers it to his 
sons — Ephraim, Judah, and Manasseh — as a trinity, each of 
which was to receive it by turns and pass it to the next. So 
we have two trinities of promises, or rather the same promise 
made to two trinities, again making the number six. Neither 
one of the numbers running up to six was t\\Q very thing prom- 
ised, but a full realization is to be found in a union of both 
the trinities, making the seventh number and last form, or 
head, of the nationality promised. The three first fathers 
never did receive the semblance of a kingdom, except Jacob 
may be said to have done so in his twelve sons and their fam- 
ilies, who shadowed forth visibly the nation made up of a " com- 
pany of nations." They w^ere one family, made up of a number 
of families. This non-realization of the promises to the three 
fathers would indicate that the three first heads of the promised 
nation would be typical, or non-realizing, and that the third 
head, or last of the three, whom Jacob represents, was to be 
more realizing than the two preceding ones. We will have 
occasion to notice this point again when we come to speak of 
realization elsewhere. We will in due time turn to the prom- 
ises referred to, and trace up the nationality, under its several 
heads, of the first, or non-realizing trinity, and then to the sec- 
ond and realizing trinity as units, remarking, however, upon 
trinities, that nothing exists without its trinity, not even inanimate 
substances. It is impossible to conceive of any thing, or give 
expression of it, without making use of a trinity in some mode. 

^Elaborately discussed in another chapter. 



S6 ' THE KINGDOM OF ISRAEL. 

For instance, take a book, block of wood, stone, or even the 
most attenuated web of the spider, or sheet of paper, or any 
thing, no matter how irregular in form, and it must and does 
have lengthy breadth, and thickness. Not because the books say 
so, but the books say so because they are positively inherent 
qualities of all substances. You may say the body is round 
or square, and it will give no idea of its size or dimensions; 
for though it may be round, or square, or of any other form, 
it must of necessity have length, breadth, and thickness ex- 
'pressed in some form before you can conceive of or estimate 
it. And finally we may conclude that the civil governments, 
founded or instituted under the hand of this Triune God, twice 
told, out of triune material (man), twice told, would most cer- 
tainly exhibit or manifest this triune character under both the 
typical and antitypical reigns of Israel as a nation, ultimating 
in the seventh and last, or final and eternal, kingdom of God's 
Israel on earth. This the prophetic declarations demand, and 
the historic fulfillments will verify the prophecies. But before 
we pass to the consideration of the nation in the prophecies, it 
is well that we examine very carefully and somewhat elabo- 
rately the term "image" in which man was created, since our 
'promise is that in strict conformity to this " image of God " and 
of man must God's government for man be found. 



CHAPTER III. 



Image and Likeness of God, and the Harmony Between 
lIiM and Ilrs Creatures. 

WE understand an "image" to be an exact copy of an 
orginal, just as a face of an individual, as seen re- 
flected from a perfect mirror, is an exact copy of the original, 
without any abatement or addition; while of "likeness" we 
understand only a resemblance nearer or farther removed from 
the original. A likeness may approach so very near to the 
original as to be almost an "image" of it, but still be only a 
likeness of it, for if it does not come up to the original in all 
j:) articular s^ it is not an image; and again, it may be so far re- 
moved from the original in point of resemblance as to be barely 
entitled to be regarded as a likeness of it. It may possess 
outlines or lineaments that may call the original to mind, and 
yet be in many respects very unlike the original that it was 
intended to represent. Such we would call, in common lan- 
guage, a "bad likeness," but yet there is a resemblance. 

St. Paul speaks of "not the very image;" by which we 
understand a very striking likeness, but not enough so as to 
be received as an image, in fact. Again, where it is said that 
Christ was "the express image of the Father," we understand 
it as having reference to his equality with the Father in the 
Trinity, both being Jehovah. In Exodus xx. 4, God forbids 
the making of any "graven image or any likeness of any 
thing;" by which we understand any graven idol or god, or 
any thing intended to represent the Deity, or to represent any 
supposed deity, as an object of worship. 

Wherever "image" occurs in the Bible, and is clearly ref- 
erable to the Deity as the object imaged, and is determined 
to be an image of character and not one of form, it is in all 



6b THE KINGDOM OF ISRAEL. 

such cases, without exception, applicable to one of the per- 
sonalities in the Trinity as being in the image of the others; 
for necessarily in equalities the personalities are the images of 
each other, or else there is no such thing as image referable to 
rank or character of holiness, for nothing less than infinite 
holiness can image infinite holiness. Therefore, when the 
term "image" is applied to man as being "in the image of 
God," it must of necessity be in reference to something in 
man that is common to God and man, and also necessarily not 
infinite, as this would not be "common." Man, in any and 
all respects, must be regarded as a creature as finite and lim- 
ited in any view that may be had of him. Man's being made 
in the imas^e of God as to character of holiness is no more a 
literal fact than Christ's being born " in the likeness of sinful 
flesh " makes him a sinner. Now, if Christ's coming " in the 
likeness of sinful flesh" constitutes him a sinner, then we 
submit that man's bein^: created in the imao:e of God consti- 
tutes him the spiritual image of God, but not otherwise. If 
Christ's physical "likeness of sinful flesh" is intended above, 
and not an image in character, neither can we legitimatelj' de- 
part from a common-sense and logical rule of interpretion, 
and say that the "image of God" in which man was created 
must be an "ima2:e" of holiness. JSTo settled rule of inter- 
pretation should be set aside, and one adopted to suit a par- 
ticular case or to foster preconceived views. , 

Our standard vocabularies do not make a very marked difler- 
ence in their definitions of "image" and "likeness," while 
there is a radical diflerence in their root-meaning. And when 
wc come to examine the word in which we find "in our im- 
age," we at once discover how intimately iJi is blended with 
"image." Mr. Webster says in denotes "inclosure, sur- 
rounded by limits; as, in a house; in a fort; m a city. It de- 
notes a state of being mixed, as sugar in tea; or combined, as 
carbonic acid in marble." So that we see how very inti- 
mately the word in is mixed or combined with " image," and 
become one as the tea and sugar.. Now, when we come to 
look at "after our likeness," it is just the reverse of " f?z our 
image; " for here there is no combining and mixing into one- 



THE KINGDOM OF ISRAEL. 39 

ness, for it is only " after " the thing, but not attained. There 
is indicated an outreaching and a striving after holiness. 

We do not hesitate to admit that "the likeness of God" 
after which man was created was, and is, a likeness of holiness, 
lie is in some degree — for here we have degrees — like his 
Maker in point of purity, perfection, or holiness, for like be- 
gets its own likeness. Man was created perfect after his order 
of holiness, for he was entirely free from sin or unholiness. 
His order of holiness was inferior to God's order of holiness; 
for God's order is infinite, and man's finite. In fact, we may 
sa}^ as to his order or rank, man was inferior to the angels, for 
he was "made a little lower than the angels." Then, if man 
was made a little lower than the angels, his inferiority to 
angels would certainly prove him to be less than his God as to 
any supposed image of holiness. We are bold to affirm that 
the angels were not created, and indeed could not have been 
created, in the moral image of God. And while it was not 
possible for the angels or men to be created in the moral or 
spiritual image of God, we find that the angels were not cre- 
ated in God's image of numbers as man was; for they have 
not — so far as we are informed — a physical organism in which 
is found the body, soul, and spirit, nor the nervous, breathing, 
and circulating systems, as found in man. Therefore, we say 
the angels were not created in the image of God in any sense, 
while man was, and is yet, declared inferior to or " lower than 
the angels." The angels were doubtless created "after the 
likeness of God" just in the same sense that man was, and 
were a superior order of beings, and approached nearer to God 
in excellency of holiness than man did, for man w^as "made 
a little lower than the angels." If it be claimed that the im- 
age of God in which man was created indicates his holiness, 
and not an image found in numbers, as we affirm, then in 
that case the angels, being created superior or of a higher 
order to that of man, they must be possessed of more than the 
image of God, inasmuch as he outranks man, who w^as cre- 
ated in the image of God. You that do not accept our views 
on the " image," settle this difficulty if you can. 

The word image occurs very often in the Scriptures, but 



40 THE KINGDOM OF ISRAEL. 

in o\\\y three places, as recollected at this moment, does it, by 
a transfer in the mind^ refer to the character of immutable holi- 
ness in God : 2 Corinthians iv. 4, " Christ, who is the image 
of God;" Colossians i. 15, ''Who is the image of the invis- 
ible God : " Hebrews i. 3, " Who being the brightness of his 
glory, and the express image of his person." In these three 
places the term image, as referable to Christ being in the im- 
age of God, by an easy and natural transfer from the tangible 
to the intangible, has been correctly rendered and used; and 
in all the multitudinous places in which we find image, im- 
ages, molten image or images, etc., except in the single case 
where man is said to be created in the image of God, the 
term has been improperly rendered by our translators. We 
will now give a few examples of improper rendering: Exodus 
XX. 4, "Thou shalt not make unto thee any graven iinage, or 
any likeness of any thing;" Leviticus xxvi. 1, "Ye shall 
make you no idols nor graven image, neither rear you up a 
standing image, neither shall ye set up any image of stone in 
your land ;" in 2 Chronicles xxxiii. 7, Manasseh the king is 
said to have " set a carved image, the idol which he had made, 
in the house of God ; " Psalms Ixxiii. 20, " O Lord, when 
thou awakest, thou shalt despise their image.'' ]N'ow, in the 
foregoing what does image signify ? Does it mean a fac-simile 
of God in holiness ? or does it signify a fac-simile of any thing 
whatever? I suppose no one will pretend that it means any 
thing more or less than an idol god, and that no particular 
form was necessary to constitute an idol of worship; and if 
so, image in those named, and in all similar ones, should be 
rendered "idol." "The image of jealousy " was set or stood 
at the door of the inner gate of Jerusalem that looked norths 
ward; (Ezek. viii. 3.) What was this image of jealousy? 
A heathen god, and nothing more! It might have been un- 
like any thing ever seen by mortal man, or it might have been 
exactly the figure of a man or of any supposed creature in 
existence. The "great image'' which the king saw that had 
a "head of fine gold, and a breast and arms of silver, and a 
belly and thighs of brass, and legs and feet of part clay and 
part iron" (Dan. ii. 31-33), appears to have been in the form or 



THE KINGDOM OF ISRAEL. ■ 41 

figure of a man, and was not ?i\\ idol or a heathen god of wor- 
ship, but was set before the king as a ligure symbolizing the 
four kingdoms that preceded the stone kingdom set up by the 
God of heaven. This was not an idol at all, nor yet a "like- 
ness" of the four kingdoms it was intended to represent, for 
a kingdom has no delineated figure; and doubly impossible 
in this instance, since the figure of a man represented four 
successive kingdoms. This was not an image, nor an idol, nor 
a likeness of the governments, but simply a figure symboliz- 
ing the four monarchies, of which Babylon was the first in the 
series. In Daniel iii. 1, we have an '•'image of gold," made 
and set up by the king in the plain of Dura, in the province 
of Babylon, which image — or idol god, as it should be — "all 
peoples, nations, and tongues" were required to "fall down 
and worship." This idol god, we suppose, was in shape or 
form unlike any thing that had ever been seen by mortal ej^es. 
It was "three-score cubits'' high and "six cubits" in breadth. 
So it was not an image of any thing in God's universe, nor 
was it a "likeness," nor yet a figure symbolizing any thing; 
it was simply an idol of worship, and should so be rendered. 
In Mark xii. 16, Christ, being shown a penny, asked, "Whose 
is this image?" and was answered that it was "Cpesar's;" by 
which we understand that the likeness, not image, of the 
emperor was on this little coin, just as we see the likeness of 
various persons of note on modern coin and paper. This 
should have been rendered, "Whose is this likeness?" 

St. Paul tells us, in Ilomans i. 23, that certain idolaters 
"changed the glory of the incorruptible God into an im.age 
[idol] made like to corruptible man, and to birds, and four- 
footed beasts, and creeping things." Here we have images of 
man, birds, beasts, and creeping things. The "images," so 
called, were copied after these various objects, and intended 
by those that made them to represent the glory of God. Were 
they any thing like God, or his glory? I suppose not, nor did 
those who made them suppose so, but in their blindness wor- 
shiped them as gods. Of this order of images was Baal. It 
might have in some respects resembled Baal, or it may have 
been as unlike Baal as birds, beasts, and creeping things were 



42 IHK KINGDOM OF ISRAEL. 

unlike God, so far as being in his image. In Revelation'xiii. 
14, we hear of the making of an *' image " to a beast, and of 
giving life to the image, etc. This belongs to the same family 
as Baal's image, and is no image at all, and should be ren- 
dered *' likeness." In Deuteronomy ix. 12, " they have made 
them a molten image," which was a calf, and worshiped as a 
god, saying, "These be thy gods, Israel, which brought 
thee up out of the land of Egypt." Rachel, the wife of Jacob, 
stole her father Laban's images, and hid them in the camel's 
furniture, and sat down on them. So Laban's images must 
,have been small affairs, yet he calls them his "gods." (See 
Gen. xxxi. 19-34.) What Laban's gods were like, or how 
many he had, we have no means of knowing, nor is it mate- 
rial. We know they were not even "like God," and much 
less Vv^ere they in the image of God. They were simply idols 
worshiped as gods, and should so be rendered. 

It would be useless to cite all the passages in which "im- 
age," or "molten image, etc., occurs and clearly means only 
an idol or thing of worship, irrespective of form or quality. 
Then, why say that man's being made in the image of God 
carries with it the idea of character as of holiness? That he 
was created perfectly holy — that is, without any taint or degree 
of unlioliness — we are free to admit; and in this sense he was 
created "after the likeness of God," and not "m the image 
of God." In being, godlike, he resembles his Creator. God 
being perfectly holy, so is man; God being without sin, so 
was man ; God being perfectly happy, so was man. But God 
in his order is infinite, and man in his is a very limited finite. 
God's infinit}' in holiness makes it impossible for him to sin; 
man's finiteness in, or limited, holiness makes it possible for 
him to err and sin. God cannot be tempted, his infinite holi- 
ness forbidding it; man's limited holiness leaves him subject 
to temptation, for Christ himself, as the second Adam, was 
tempted. Man's "likeness" of God falls short of God, yet 
lie is, nevertheless, godlike in point of holiness; while an 
"image" of God must not fall short of copying the Eternal 
in the thing imaged. And as it is utterly impossible for the 
created finite to be the image of the infinite in holiness, we 



IHE KINGDOM OF ISRAEL. 43 

must of necessity seek and find something attaching to Deity 
that is common also to his creature man, or we never can bring 
them togetlier under the term "image," since it is absolute 
equality, being the same to God and his creature man. The 
image is absolutely one and the same, and it is therefore as 
truly man's as it is God's. We must of'necessity make the 
term " imas^e " to consist of somethino; that does not involve 
the question of character at all; for if we do, herein we bring 
the infinite down to the finite, or else we elevate the finite to 
the infinite. All this is simply repulsively absurd, for, like 
water and oil in the physical realm, the infinite and finite will 
not, cannot mix. Men will forever, even in the great here- 
after, be finite in all respects, and God infinite. The gulf be- 
tween the two will ever remain. Therefore, we repeat it, we 
must of necessity make^the term " image " to consist of some- 
thing that does not involve the question of character at all. 
We must find or recognize something that is "common to 
God and man " in which they can and must come together; 
and this is to be found in "image," and therefore image is 
not infinite, nor does it involve character at all, unless by a 
transfer from the tangible which is inherent in image we pass 
from the seen to the unseen, from the visible to the invisible. 
This is very comn^ion, indeed, with the letter-writers of the 
Bible, and especially so with St. Paul. If "image" does not 
involve character as of infinite holiness, then what does it in-- 
volve ? This is a pertinent question, and must be answered. 
It involves simply the question of the numerals, from one to 
seven inclusive. God's image (not God himself) is an image 
made up of numbers, or God as seen from seven different 
stand-points, or seen under seven aspects ; as, God the Father, 
God the Son, God the Holy Spirit, God Omnipotent, God 
Omniscient, God Omnipresent, and God Jehovah. There is 
" character" in all of these, but none whatever in their num- 
bers or " image." The same numbers attach to man, as is else- 
where skown, and thus, and only thus, is he in the image of 
his Father — God. God's attributes and personalities we 
know are attributes and personalities of infinity in character, 
but he has not an infinity of attributes and personalities. 



44 THE KINGDOM OF ISRAEL. 

God's attributes and personalities are defined, and as such 
limited in numbers, and so presented to us in the Bible. He 
is thus limited in the number of his attributes and person- 
alities to seven, but unlimited in the character or qualities of 
the same. That he might have other attributes and person- 
alities, and has so revealed himself to other worlds, is not the 
question, and does not affect our position in the least degree, 
for we speak of God as he has revealed himself to us in his 
word and works. Therefore, we hazard nothing in saying 
that God has revealed himself to us in seven points of view 
both in his word and works, and thus hallowed to us, or made 
sacred, the number seven, and stamped it upon his word and 
works; and as chief of his works on earth, he has in a peculiar 
manner impressed his image of numbers upon man. 

We boldlv affirm, therefore, that the "imasfe" of God in 
wdiich man was created was an image of numbers, and not an 
image of character as of holiness. Man's character as of holi- 
ness is marked in his creation as being ''^ after the likeness of 
God," and not marked as being "m the image of God." St. 
James says man w^as made "after the similitude of God," and 
just so we accept it. 

"Image" and "likeness" are both susceptible of delinea- 
tion, since both inhold the idea of /or/n, and as such can be 
pictured on canvas or other substances. Yet they are very 
.different in signification; for while "image" must necessarily 
imply exactness or perfect correspondence between a thing 
and its image, it is not so of "likeness," for the likeness of 
a thing does not demand exactness or perfect correspondence 
between the thins; and its likeness. Likeness is " resemblance 
in form" — it is a "similitude;" and hence likeness is the rep- 
resenting of a thing by comparison as being simihir to another ; 
while "in our image" is not in the nature of a similitude or 
of comparison, for comparison holds the idea of degrees, for 
"we estimate by comparison, not as positive or absolute; for 
in grammar we express more or less in degrees by.compar- 
ison " (Webster), while in image we do not, and cannot, ex- 
press more or less by w^ay of comparison, for here the positive 
and absolute come in and demand exactness or perfect corre- 



1HE KINGDOM OF ISRAEL. 45 

spondence between a thing and its image. In short, two 
things must be considered together as images of each other. 

The idea of form is inseparable from image, and all " forms " 
are susceptible of delineation, and therefore are not infinite 
in any sense, for the infinite is not compassed in forms, but it 
is limitless and formless. Things of form have dimensions, 
and are pleasurable in expressed length, breadth, and thick- 
ness, and are presentable to the eye or the sense of touch; 
and hence image and likeness do not partake of the infinite, 
but come within our mental grasp. We can hold them up 
before the mind and contemplate them in their properties; 
but not so of the formless infinite. The finite may very ap- 
propriately sing. 

Nearer, my God, to thee, nearer to thee, 

when aspiring to be "godlike" in purity — when striving to 
be assimilated to him in holiness — when reaching out after 
the "similitude" of the Divine Father — when seeking to be 
entirely free from sin or unholiness — when longing, hunger- 
ing, and thirsting after perfect conformity to the divine will, 
and after that " perfect love that casteth out all fear; " and to 
all these the finite may attain in his limited capacity of finite, 
but never in time nor eternit}^ can he attain unto the infinite. 
Hence, we see that the term "image " in which man was cre- 
ated, being absolute or inherent, is not attainable by striving 
after it as a desirable good, but something already in man 
neither to be lost nor regained, but abides necessarily as long 
as man himself abides; for without the concept of this image 
oi form there would be no such a being as man, for it is this 
identical image that constitutes him man at all. He was 
made man by being made in this imageform, and not made an 
angel, who is not in this image-form, but formless as a spirit- 
ual being, and not susceptible of delineation as tangible, ma- 
terial objects. And just here apparently a verj^grave difficulty 
to some minds presents itself to our image oi' form as refer- 
able to man's spiritual and soul natures, which are not tangible 
and material, and as such to be diagramed or delineated in 
forms. But this is no more a difiiculty, in fact, than it is in 



46 THE KINGDOM OF ISRAEL. 

reference to Deity in his dual trinity. God as a Spirit, we 
have already observed, is manifested to us in his word and 
works as Father, Son, and Holy Ghost, and as an omnipotent, 
omniscient, and omnipresent Jehovah. Kow, we know that 
these cannot be reduced to forms of measurement and delin- 
eated or diagramed as tangible, but can be set forth to the 
mind's eye by the substitution of Arabic numerals, 1, 2, 3, 
4, 5, 6, 7 ; for God is thus presented to us under these sev- 
eral aspects, and thus can be diagramed or made tangible in 
a delineated form of numbers; and it is thus, and only thus, 
that we can have any concept of an image of God or of man. 
Image, here absolutely demanding delineated form, is not pred- 
icable of a spirit either as applied to God or num. Hence, 
God as a Spirit has no image of form as an absohite fact, but 
lias of personalities three, and of attributes three; and these 
numerals have figure or form assigned to them, and in these 
are Deity and man imaged, and thus become susceptible of 
delineation, and not otherwise. The diagram that will thus 
correctly represent Deity just as correctly represents man, for 
man was created "in the image of God," nothing less and 
nothing more. But what of " likeness," since man was cre- 
ated not only in the "image," but also "after the Tikeness of 
God," showing most clearly that the two are not synonymous, 
but strictly different in signification? Lilvcness, as above, is 
"resemblance in form," or "in color, or in character," etc. 
(Webster), and therefore is not absolute and fixed, but is in 
degrees nearer or fjirther removed from the object that it is in- 
tended to represent. It goes by comparison as- being simihir 
to another, but no exactness is demanded, as in the case of 
image. The likeness may be very striking, or very like the 
original, or not so very like it, and yet still be a likeness of it. 
But not so of image, which must be exactly as the original. 
Therefore, man may be godlike in his puritj' — as being per- 
fectly holy, or free from sin or a disposition to sin — and yet 
fall infinitely short of God's holiness; for infinite holiness is 
not predicable of finite man, while of the infinite God it is. 
Thus it is manifest that man's likeness of God is referable to 
his character as holy, while the image has no reference what- 



THE KINGDOM OF ISRAEL. 47 

ever to holiness, but to his delineated form, to be seen only m 
the numerals, from 1 to 7 inclusive. Thus, a diagram repre- 
senting the dual triune God in the unus of seven is just as cor- 
rectly a diagram of the dual triune man in his units of seven. 
They are positively the same, for one is necessarily the image 
of the other. Man may be more righteous or less righteous, 
more holy or less holy, than any supposed degree, or he may 
be more corrupt and sinful than any supposed degree of sin- 
fulness, for these take in his character by way of comparison. 
But not so of image; for man can have neither more nor less 
than the image of God, for "more" is no less an impossibility 
than is "less." The term in demands uiclosure, surrounded 
by — as, in a house; a state of being mixed, as sugar in tea — or 
as latent or ^/idwelliiiii: so intimate as to become one in imas^e; 
thtit is, the image of God and of man is one and the same image 
absolutely. You may diagram it a hundred times (and there 
are various ways in which it may be done), but it is absolutely 
the same thing every time, just as with the type of the letter 
"A" a thousand letters of precisely the same form and value 
can be printed. ' From the absolute in delineated material 
forms the transfer of the idea to immaterial substances as 
spiritual is natural and easy ; and hence in this sense Christ is 
said to be *'the express image of the Father." Now, it is mani- 
fest in this passage (and all similar ones) that the term "im- 
age" which makes Christ the equal of the Father is not to be 
considered as of the same import when applied to man, or else 
we thus would make man the equal of the Creator. There- 
fore the abs^olute in the material image of form is by an easy 
transition applied to the absolute equalitj^ existing in the triune 
God. 

We remark again of the "likeness of God" after which 
man was created that it was not "absolute," but only par- 
taking of the qualities of holiness, purity, etc.; and this is 
clearly indicated by the term "after" in the expression "after 
our likeness." The word in, going before image, is shown to 
make the image absolute, while the reverse is the fact of 
"after" in going before "likeness." ^ "After" absolutely for- 
bids equality "in the likeness." "After" is defined to be, in 



48 THE KINGDOM OF ISRAEL, 

Scripture, *' to follow, to pursue, or imitate;" or again, "in 
imitation of; as, to make a thing after a model." (Webster.) 
And just so man was created in imitation of God, or, as 
above stated, " partaking of the qualities of holiness, purity, 
etc.; and so far as the *' imitation" was correct, so far was 
man godlike. ''In our image" is absolute, while " after our 
likeness" is not, but only in imitation, and maj^ be by degrees 
nearer to, or farther removed from, God's likeness. That 
man was created both in the image and after the likeness of 
God is plainly stated, and that the "image" and the "like- 
ness" are as unlike in their sis-nifications as are the words 
"in " and "after" no one can doubt. There can be no such 
idea as accession or recession, of augmentation or diminish- 
ing, as applied to "image;" but applied to "likeness," it 
would be strictly correct. "Image" is fixed and definite, 
while "likeness" is not, and cannot be, fixed and definite. 
Image is in any particular form assumed, while " likeness " is 
after a given pattern or in imitation of it, but never to attain 
to it, or else it would cease to be a likeness, and be in fact an 



CHAPTER IV. 



The Kinglvom of Israel Under Ephraim, or its First Head 
— Typical Dispensation Considered Under the Promises 
AND Prophecies in Regard to the SaiMe. 

WE will now, as proposed, take up the promises of na- 
tionality to the fathers, before we set out in search 
of "the nation and company of nations" to which these 
promises have reference, for this is necessary as preparatory 
to the finding and identifying* the same. These promises are 
political, and not spiritual, as has almost universally been con- 
sidered, only as thej^ are so incidentally and in a secondary or 
accommodated sense. That the promises to the fathers were 
national in the first sense is evident from the fact that they 
embrace lands, seed or offspring, generations, rulership, heir- 
ship or inheritance from father to son, a great name, a great 
nation, time, etc. — all of which ai'e of the earth, and hence 
*' earthy "—which things are not necessary if the promises are 
to be considered as spiritual. In fact, in spiritual matters we 
are emphatically taught and importunately uged " not to set 
our affections on things of an earthly nature," but rather to 
■flee from them as dangerous and hurtful to spiritual suc- 
cess. Yet we do not say that spiritualities were ignored or 
left out of the promises above referred to; for God having 
created man with his two natures of which we find him pos- 
sessed — that is, civil and spiritual — he certainlj-, in providing 
for the well-being of his creatures, could not have neglected 
the soul, or better part of man. But the spiritual or intangible 
meaning of the promises is always the secondary or accom- 
modated one, and necessarily incidental. St. Paul says: "How- 
beit that was not first which is spiritual, but that which is 
natural ; and afterward that which is spiritual.'^ Here St. Paul 
4 



50 THE KINGDOM OF ISRAEL. 

teaches ns that the natural, in contradistinction to the spirit- 
ual, is the first sense, or meaning. By the "natural" we un- 
derstand the earthly, whether applied to individual or national 
affairs, because it is placed as antithetic to the spiritual, which 
is always heavenly. 

As proposed, w^e will now^ take up the promises referred to, 
and see what they import. Genesis xii. 1-3: "Now the Lord 
had said unto Abram, Get thee out of thy country, and from 
thy kindred, and from thy father's house, unto a land that I 
will show thee; and I will make of thee a great nation, and I 
W'ill bless thee, and make thy name great; and thou shalt be 
a blessing. And I will bless them that bless thee, and curse 
him that curseth thee; and in thee shall all families of the 
earth be blessed." In faith he obeys, and goes into the land 
of Canaan, and there the Lord appeared unto him again, and 
said unto him, "Unto thy seed will I give this land." The 
two foregoing promises, we see, embrace a great narne^ landed 
estates, and a nationality, and as such must be earthly; and 
those that follow partake of the same nature. Genesis xiii. 
14-17 : "And the Lord said unto Abram, after that Lot was 
separated from him, Lift up now thine eyes, and look from 
the place where thou art northward, and southward, and east- 
ward, and westward; for all the land which thou seest to thee 
wmU I give it, and to thy seed forever. And I will make thy 
seed as the dust of the earth; so that if a man can number 
the dust of the earth, then shall thy seed also be numbered. 
Arise, walk through the land in the length of it, and in the 
breadth of it; for I will give it unto thee." This gives to 
Abram universal empire on earth and over earthly things ; 
for the terms " northward, and southward, and eastward, and 
westward," are to be understood as world-wide everywhere 
they so occur in Scripture; and not only so, for we in our day 
give them the same latitude of meaning. They are of the 
same import as "the four winds of heaven," which are well 
known and admitted to mean all luinds^ or winds from every 
point of the heavens. No one will presume to say that to 
Abraham was given the spiritual dominion of all the earth, 
or that any spiritual dominion was given him or to any other 



THE KINGDOM OF ISRAEL. 51 

merely human being. It was national, and hence earthlj'. 
The universal territory thus conferred upon Abraham carried 
necessarily with it the right to rule or reigti over it. So it 
follows that at some time in the history of earth a " universal 
empire" is to be set up in fulfillment of this promise to 
Abram ; and once set up, it is never to end, for the gifts and 
promises of God are without repentance. They are "yea and 
amen." No defalcation here, for " God hath said, who can- 
not lie," that it shall be such an empire. Be careful to re- 
member this promise of " universal empire." Again, Genesis 
XV. 1-18: ''After these things the word of the Lord came unto 
Abram in a vision, saying, Fear not, Abram ; I am thy shield, 
and thy exceeding great reward. ... I am the Lord that 
brought thee out of Ur of the Chaldees, to give thee this land 
to inherit it. . . . And he said unto Abram, Know of a 
surety that thy seed shall be a stranger in a land that is not 
theirs, and shall serve them; and they shall afflict them four 
hundred years; and also that nation, whom they shall serve, 
will I judge; and afterward shall the}- come out with great 
substance. And thou shalt go to thy fathers in peace. . . 
But in the fourth generation they shall come hither again. 
. . . In that same day the Lord made a covenant with. 
Abram, saying. Unto thy seed have 1 given this land.'' The 
same national prerequisites are ever kept in view — viz., land' 
and a seed to possess it. The "seed" in the passage were 
to be "strangers in a land not theirs," and to be servants, ill- 
treated for four hundred years, in that land — which land was- 
Egypt, and which "seed" were the descendants of Abraham, 
"according to the flesh,'" and not a spiritual seed in spiritual 
bondage. If the bondage above is claimed to be a spiritual 
bondage, then it must have been to a spiritual ruler. A 
spiritual bondage could not take place in a political organiza- 
tion as Egypt was. A political bondage must be a political 
reality, and a spiritual bondage must be to a spiritual reality^ 
as the devil, and not Egypt, which was not a spiritual entity 
but strictly a civil entity. This is a necessity in the very nat- 
ure of things. 

Genesis xvii. 1-16: "And when Abram w^as ninety years oldi 



o'j: the kingdom of Israel. 

and nine, the Lord appeared to Abram, and said unto hira, I 
am the Almighty God; walk before me, and be thou perfect. 
And I will make my covenant between me and thee, and will 
multiply thee exceedingly. And Abram fell on his face ; and 
G(k1 talked with him, saying. As for me, behold, my cove- 
nant is with thee, and thou shalt -be a father of many nations. 
ISTeither shall thy name any more be called Abram, but tliy 
name shall be Abraham; for a father of many nations have 1 
made thee. And I will make thee exceeding fruitful, and I 
will make nations of thee, and kings shall come out of thee. 
And I will establish my covenant between me and thee and 
thy seed after tliee in their generations, for an everlasting cove- 
nant, to be a God unto thee and to thy seed after thee. And 
I will give unto thee, and to thy seed after thee, the land 
wherein thou art a stranger, all the land of Canaan, for an 

everlasting possession; and I will be their God 

And God said unto Abraham, As for Sarai thy w^ife, thou 
shalt not call her name Sarai, but Sarah shall her name be. 
And I will bless her, and give thee a son also of her; yea, I 
will bless her, and she shall be a mother of nations; kings of 
people shall be of her." This is exceedingly full and satis- 
factory, and is national throughout, as almost every expression 
goes to prove; and as a collateral proof of its nationalit3', w^e 
remark that all the promises up to this time have been to 
Abraham through Isaac, though yet unborn. And Abraham 
having another son — that is, Ishmael — he petitions the Lord 
for him, saying (Gen. xvii. 18), ''0 that Ishmael might live 
before thee!" That is, O that he might become a living na- 
tion, or people; for as an individual man Ishmael did then 
most certainly live. But Abraham desired something more — 
something beyond the ordinary life of a man for his son Ish- 
mael; and God so understood him, and answered him accord- 
ingly, saying (verses 20, 21): "And as for Ishmael, I have heard 
thee. Behold, I have blessed him, and will make him fruitful, 
and will multiply him exceedingl}' ; twelve princes shall he 
beget, and I will make him a great nation. But my covenant 
will I establish with leaac, which Sarah shall bear unto thee." 
This makes the whole alfair of blessing as plain as the sun at 



THE KINGDOM OF ISRAEL. 53 

noonday. Abraham understood it, and was content, now that 
Ishmael as well as Isaac was to live as a nation before bis 
God. "Bat in Isaac was bis seed to be." A certain specific 
^^seed" must come through Isaac, but both of Abraham's sons 
were to become "a great nation." 

Now, if Ishmael's blessing was national, so of necessity was 
Isaac's; and if Isaac's was not national, but spiritual, then of 
the same nature w^as Ishmael's. This is logical and conclu- 
sive; and as no one claims the promises to Ishmael as spirit- 
ual, no more can they of Isaac. The evidences of the promises 
to the fathers being national are vast and accumulative to a 
degree that they become almost burdensome, and if they were 
not given by inspiration we would say that they were uselessly 
profuse and prolix. But we are not disposed to find ftuilt 
with him who has given us "line upon line, line upon line, 
precept upon precept, precept upon precept, here a little and 
there a little ; " but would for all things give thanks unto God 
the Father through his Son. So we shall continue our quota- 
tions as above. Genesis xviii. 18: "Abraham shall surely be- 
come a great and mighty nation, and all the nations of the 
earth shall be blessed in him." If "nations of the earth" 
means political existence (which, we suppose, no one doubts), 
then this "mighty nation" must be political too, or else we 
violate a plain rule of logic and common sense. Genesis xxii. 
15-18: "And the Angel of the Lord called unto Abraham 
out of heaven the second time, and said, By myself have I 
sworn, saith the Lord, for because thou hast done this thing, 
and hast not withheld thy son, thine only son, that in blessing 
I will bless thee, and in multiplying I will multiply thy seed 
as the stars of the heaven, and as the sand which is upon the 
sea-shore; and thy seed shall possess the gate of his enemies; 
and in thy seed shall aH the nations of the earth be blessed." 

Here we end our quotations of the promises to Abraham, 
the first national father, and will notice one mark of character 
noted in this last blessing. It is this: "And thy seed shall 
possess the gate of his enemies." The enemies here named 
are national, because "gate" applies to nations only, and not 
to individuals. The gates of a nation are its defenses, such 



54 THE KINGDOM OF ISRAEL. 

as forts, walls, etc. ; or it may be literal gates, as the gates of 
Babylon, Jerusalem, Troy, etc., which if an adversary gets 
possession of it gives him access to the city or country. 
Hence, if Abraham's *'seed" possessed themselves of the 
gates of their enemies, it shows most clearly the aggressive 
character of the nation that was promised to him. They are 
to be warlike, and to prevail as such ; for a nation they must 
be, to possess themselves of the gates of their enemies. ^N"© 
purely spiritual existence can ever do (save it be God) the 
things assigned to Abraham's nation, only as they may be a 
means in the hands of the civil government to aid, by its 
purifying influences upon the head and heart of the nation, 
in going forward under God to accomplish its mission. 

Of the Church, in an accommodated or secondary sense, 
such things might be said. To this we make no objection. 
For by the visible and tangible — such as lands, seed or sons, 
generations, heirship, rulership, inheritances, great nations, 
time, etc. — by such visible things, we say, are the invisible, or 
heavenly, made known. 

St. Paul says: "Because that which may be made known of 
God [or heavenly or spiritual things] is manifested [or made 
known] in them; for God bath showed it unto them." How 
has he shown or made known the invisible or spiritual things 
unto man? Answer: "For the invisible things of him [God] 
from [or ever since] the creation of the world [which is visi- 
ble] are clearly seen., being understood by the things that are made 
[yes], even his eternal power and Godhead," are manifested 
unto us by the created visible things. 

How emphatic, and yet how remarkable, it is that we will 
not see and give heed to the solemn announcements and 
teachings of God! * Nothing is more common in the script- 
ural writings — yea, universally so — than to seize upon visible 
thino;s to illustrate and set forth the invisible thino^s of God. 
" Howbeit that was not first which is spiritual, but that which 
is natural; and afterward that which is spiritual." The visible, 
or natural, is the first sense in which we are to receive the 

* See introductory chapters for God's exemplification of himself in his 
creations. 



[ 



THE KINGDOM OF ISRAEL. 65 

promises to the fathers, "and afterward that which is spirit- 
ual." St. Paul sets this whole matter in the clearest possible 
light in his address to the Romans. He not only shows very 
pointedly that the "promises" to Abraham were national, or 
"fleshly," but also seizes upon them to illustrate, set forth, 
and powerfully enforce the spiritual, which was indeed his es- 
pecial calling. And being a "wise master-builder," in a gos- 
pel sense, he wisely lays hold of all his surroundings of a visi- 
ble and tangible nature to make plain the spiritual, or in- 
tangible. 

We would do well to give heed to St. Paul's manner of 
teaching and enforcing his instructions so as to fasten con- 
viction, and thus lead to proper action. By so doing, we 
would be "taught of the Lord," and profit thereby. But let 
us see what he says of the "covenant promises" — yet says by 
way of using them to aid him in his gospel mission. His 
comment on them is worthy of careful notice, for we take him 
to be no mean commentator upon the scriptures of sacred 
truth. We have already noticed what he has said in Romans 
i. 19, 20: "How that the invisible things of God are clearly 
seen, being understood by the things that are made." That 
that otherwise great mystery the "Godhead," by the "visi- 
ble" or created things, is made so plain that those who will 
not see and understand the same are left " without an excuse." 
And a little farther on, while discussing the difference between 
the "circumcision and the uncircumcision" — the difference 
between the "deeds of the law" and the "righteousness of 
God by faith" — while thus engaged with the earnestness and 
zeal of a true apostle, the "covenant promises" to the fathers 
present themselves to his mind as being in point for a forcible 
illustration of his subject, and he at once seizes upon them, 
and asks (chapter iv.), " What shall we say then that Abraham 
our father, as pertaining to the flesh, hath found? " Here it 
is quite evident that Abraham's "finding" was earthly — w^sa 
a visible reality which the people he was addressing readily 
understood; hence the propriety, even the necessity, of using 
as figures things understood to make them apprehend things 
not understood because they were to be spiritually discerned. 



56 THE KINGDOM OF ISRAEL. 

He goes on, saying: "For what saith the Scriptures? Abra- 
ham believed God, and it was counted unto him for right- 
eousness. . . . For the promise that he should be heir of 
the WORLD was not to Abraliam, or his seed, through the law, 
but through the righteousness of faith." Here again we see 
the worldly nature of the promises he is using for the illustra- 
tion of his spiritual subject. Once more: "As it is written, 
I have made thee a father of many nations, before him whom 
he believed, even God, who quickeneth the deAid, and calleth 
those things which be not as though they were; who against 
hope believed in hope, that he might become the father of 
many nations, according to that which was spoken, So shall 
thy seed be. And being not weak in faith, he considered not 
his own body noiv dead, when he was about a hundred years 
old, neither yet the deadness of Sarah's womb. He staggered 
not at the promises of God through unbelief; but was strong 
in faith, giving glory to God ; and being fully persuaded that 
what he had promised, he was also able to perform." 

Now, then, what sort of faith was this which Abraham ex- 
ercised ? So potent that notwithstanding his body was dead, 
and his wife in a no more hopeful or life-giving condition 
than his dead self, yet he doubts not nor staggers in unbelief. 
We say, what sort of faith was this? What was it founded 
upon ? To what did it refer as the realizing object of his 
trust? It was a jjolitical faith, or rather it was faith in the 
national promises given by his God. And the faith here set 
forth was founded upon the promise that he should be " the 
father of many nations," and that he should be " the heir of 
the ivorld." ■ 

These were the objects of his faith. Though dead, he be- 
lieved that he should yet be a father of many nations and the 
heir of the world. Himself and wife being dead has direct 
reference to their natural inability to reproduce their kind or 
have an offspring "according to the flesh " — the very identical 
thing that was absolutely demanded to meet the promise of 
^lationality so often repeated. How could he become "the 
.heir of the world'' if he did not do so in his posterity? He 
must have an offspring as numerous " as the stars of heaven " 



THE KINGDOM OF ISRAEL. 57 

and " as the sand upon the sea-shore " before he couid become 
"heir of the world " by possession, for such was to be the 
reign under these oft-repeated promises. 

Nothing short of universal empire^ or heirship of the world, 
was promised; and if promised, it will be realized by the 
faithful heirs of "the father of the faithful." Not necessarily 
Plebrews, but of those " who are of the faith of Abraham," 
both in Church and State ; for that he had a faith which 
reached to the "mner" as well as the outer tabernacle is not 
denied by us, but most heartily subscribed to and indorsed. 

St. Paul says (Heb. ix.): "Verily the ^V^^ covenant had also 
ordinances of divine service, and 2i worldly sanctuary." This 
should settle forever the fact that the worship, or service, was 
twofold^ or spiritual and political. Man was a dual creature, 
and God ordered Moses to build a twofold, tabernacle, to an- 
swer this demand for the twofold worship. "For there was a 
tabernacle made, the first wherein was the candlestick [seven 
golden], and the table, and the show-bread, which is called the 
[worldly] sanctuary." Here we have the worldly sanctuary, 
with its furniture, called "the first," or outer, sanctuary. 
This represents the civil department of God's dual Israel, 
and answers, in its local or chronological situation, to that 
passage already quoted from St. Paul : "Howbeit that was not 
first which is spiritual, but that which is natural, and afterward 
that which is spiritual." So, then, let us see what of the other, 
or " inner," tabernacle. "And after the second veil, the taber- 
nacle which is called the holiest of all, which had the golden 
censer and the ark." This was the place where "divine serv- 
ice" was ordained and administered; while in the first, or outer, 
tabernacle was the political represented. 

Here we have a worldly or national sanctuary, and afterward 
a holy or heavenly one. The first contained the seven golden 
condlesticks, ordered to be made, which was purely national 
(Ex. XXV.), and the table, and the show-bread. Now, as this 
first tabernacle is shown to be worldh^, or pertaining to worldly 
affairs, so then its furniture, as the candlesticks, etc., was also 
worldly, or else they were out of their proper place, which is 
not at all supposable. The second sanctuary and its furniture 



58 THE KINGDOM OF ISRAEL. 

were holy, and pertained to the spiritual interests of man. So 
do not judge us as intermeddling with holy things, or attach- 
ing no importance to them, for if we shall be able to add 
one jot of evidence to the divinity of the Scriptures, by point- 
ing out their political teachings and showing their fulfillments, then 
and thereby we equally sustain its spiritual teachings and ful- 
fillments. For if true, or divine, in one sense, it must neces- 
sarily be so in the other.. 

Having gone through the promises of nationality to Abra- 
ham, we will now notice what is said of Isaac, his son and 
successor, for St. Paul says that "Abraham died without re- 
ceiving the promises." To Isaac it is said, in Genesis xxvi. 3, 
4: "Sojourn in this land, and I will be with thee, and will 
bless thee; for unto thee and unto thy seed I will give all these 
countries [not heavenly countries, but earthly ones, for there 
could be no such view had of spiritual things as "all these 
countries"], and I will perform the oath which I aware unto 
Abraham thy father; and I will make thy seed to multiply as 
the stars of heaven, and will give unto thy seed all these coun- 
tries; and in thy seed shall all the nations of the earth be 
blessed." 

It is useless to say more of Isaac's blessings, as he is here 
announced as the regal successor of his father Abraham. "J 
loill perform the oath which I sware unto Abraham thy father.'' 
Just look again at the various repeated promises to Abraham, 
as already cited, and transfer them in your mind to Isaac — the 
whole of them, for none of them were fulfilled to Abraham, 
for St. Paul says he "died without receiving them." And 
what of Isaac, as to his receiving the fulfillment of the prom- 
ises made to Abraham, which we have just seen transferred to 
him, as his father's regal heir and successor? He, too, like 
his father, dies without realizing them. But before he dies 
he transfers them to his regal son Jacob, saying (Gen. xxvii. 28, 
29): "Therefore God give thee of the dew of heaven, and the 
fatness of the earth, and plenty of corn and wine; let people serve 
thee, and nations bow down to thee; be lord over thy brethren, and 
let thy mother's sons bow doion to thee; cursed be every one that 
curseth thee, and blessed be he that blesseth thee.^' This is exceed- 



THE KINGDOM OF ISRAEL. 59 

ingly full, and earthly in the highest degree. "Fatness of the 
earth — corn — wine — people serve thee — nations and brothers 
bow down to thee," etc., fastens most unmistakably the earthly 
nature of the whole passage. 

Isaac, in speaking to Esau, says (verse 37): "Behold, I have 
made him thy lord, and all his brethren have I given to him 
for servants, and with corn and wine have I sustained him." 
Certainly this is not spiritual, or we should have all of Jacob's 
brethren in spiritual bondage to him; and this would make a 
very devil of this slandered servant of God. This is but re- 
peating the last above-named blessings, and is of the same 
political nature with them. 

Isaac, in blessing Jacob on another occasion, says. (Gen. 
xxviii. 3, 4): "God Almighty bless thee, and make thee fruit- 
ful, and multiply thee, that thou mayest be a multitude of peo- 
ple; and give thee the blessing of Abraham, to thee, and to 
thy seed with thee; that thou mayest inherit the land wherein 
thou art a stranger, which God gave unto Abraham." Here, 
again, this whole affair of blessing Jacob, resolves itself into a 
simple transfer to him of the promises tirst made to Abraham, 
which had already, as before noticed, been transferred to Isaac, 
who in his turn now transfers them to Jacob, whom we call the 
third national father. But as if to make a surety doubly sure, 
God himself appears unto Jacob, and says (verses 13-15):'" I am 
the Lord God of Abraham thy father, and the God of Isaac; 
the IS-nd whereon thou liest, to thee will I give it, and to thy 
seed; and thy seed shall be as the dust of the earth ; and thou 
shalt spread abroad to the west, and to the east, and to the 
north, and to the south, and in thee and in thy seed shall all 

the families of the earth be blessed For I will not 

leave thee until I have done that which I have spoken to thee 
of." 

Universcd empire is thus again announced, for, as before re- 
marked, the terms "east, west, north, and south" utterly re- 
fuse to be considered in any other light in the above passage 
and similar ones noticed. And when they are coupled with 
"all the families of the earth" and "all nations," the conclu- 
sion is irresistible that "dominion" over the earth, and not 



60 THE KINGDOM OF ISRAEL. 

over heavenly things, is what the promises to the fathers teach; 
and also, the promises to all three being universal, prove them 
to be but one and the same promise, and not three several or 
separate ones. Here, as in divers other places, this remarkable 
triune or trinity feature appears. Once more. God having 
appeared unto eTacob again, says unto him (Gen. xxxv. 11): "I 
am God Almighty ; be fruitful and multiply ; a nation and a 
company of nations shallbe of thee, and kings shall come out 
of thy loins." ' Strictly political throughout, and not spiritual 
even in an accommodated sense, for all the expressions forbid 
any such accommodation. Still we hold that where a second- 
ary meaning can be fairly deduced from any promise or com- 
mand, it is and must be considered spiritual. Some passages 
are strictly spiritual, and some are as strictly political; but for 
the most part they are twofold in their meaning, the first refer- 
able to the State, and the second to the Church. 

In the fourth interview which God granted to Abraham, he 
said to him (Gen. xv. 13) : " Know of a surety that thy seed [not 
"thy seed which is Christ," but thy numerous national seed] 
shall be a stranger in a land that is not theirs, and shall serve 
them ; and they shall afflict them four hundred years." Now, 
the time of this national bondao^e beo^an to draw near in the 
latter part of Jacob's life. Joseph, his favorite son, by a fa- 
vorite wife, was, and had been for many years, in bondage to 
the Egyptian monarchy (unknown, however, to his father Ja- 
cob, who supposed him dead). At the time we speak of, a great 
dearth and famine over all the land of Canaan seemed to com- 
pel Jacob and his entire family to go down into Egypt, where 
there was providentially " plenty of bread and to spare." And 
although Jacob was invited to go down and sojourn in that 
land of plenty, he doubtless had many misgivings as to the 
propriety of doing so, though the necessity seemed to be 
upon liim ; and though Joseph was ruler, under the king, 
of all Egypt at the time, and had sent wagons, etc., for the 
removal of his father's house to Egypt, yet poor old Jacob 
had doubts and fears upon his mind. He knew they were an 
idolatrous, heathen nation, which "feared not God, nor re- 
garded man," and the probabilities were that if they went 



THE KINGDOM OF ISRAEL. 61 

down tiiey would be evil entreated and enslaved by them. 
For he well knew that bondage awaited his house somewhere, 
according to what God had said to Abraham of the "four hun- 
dred years' affliction," for most certainly this fact was not hid- 
den from the eyes of Isaac and Jacob, since it was known by 
Abraham, who, we may suppose, made it known to Isaac, and 
Isaac to Jacob. And besides, Isaac and Jacob were both proph- 
ets by inspiration of God, and foresaw the future, if not in all 
its fullness of evil, j-et enough to make human nature recoil 
and dread to advance toward the sum of national suffering. 

We take this to be the state of Jacob's mind when he takes 
his journey of necessit}^ into Egypt. In mercy, his God, who 
is ever merciful, visited him in the visions of the night, and 
said, "Jacob, Jacob, and he said. Here am I. And he said, 
I am God, the God of thy fathers. I^'^ear not to go down into 
Egypt, for I will there make of thee a great nation; I w^ill go 
down with thee into Egypt, and I will also surely bring thee 
up again." Here it is evident that Jacob did fear to go 
down ; but God bid his fears to cease, and he goes fearlessly, 
with the assurance that God accompanies him, and would 
bring him up again; not himself as an individual, for he must 
have known that he, as an individual, would die before the 
four hundred years of bondtige should end, but that his seed 
should come out of Egyptian bondage as God had promised 
to Abraham. 

Thus we close the promises to the trinity of national fathers, 
just at the point of time that their children, as a people, go 
into captivity, but go accompanied by their covenant-keeping 
God, who always says, " I w^ill never leave thee nor forsake 
thee ; " "I will be with thee in the sixth trouble, and will not 
forsake thee in the seventh." So, then, go. Father Jacob, and 
thus become an ensample to all true Israelites. Go, doubting 
not that He " who hath said will also bring it to pass." 



CHAPTER V. 



Christ the Seed of Promise. — Continuation of the King- 
dom OF Israel Under Ephraim, its First Head. — Typical 
Dispensation. 

ALL the foregoing promises to the three national fathers 
we consider as but one and the same proriiise. Joseph 
so considered them ; for on his death-bed he says: "I die, and 
God will surely visit you, and bring you out of this land, unto 
a land which he sware unto Abraham, to Isaac, and to Jacob." 
So the various oaths of promise to the three fathers are con- 
sidered by Joseph as but one oath, and as applying to one land; 
which land in its typical sense was Canaan, but in its antityp- 
ical sense is the world, for the empire is to be universal. In 
Exodus ii. 24: "God heard their groaning, and God remem- 
bered his covenant [one covenant] with Abraham, with Isaac, 
and with Jacob." It w^as one covenant with all three of the 
fathers, while they as a trinity but' represent IN'oah as one; and 
the promise had reference to one land, but was oft-repeated to 
them and their national seed. From what St. Paul says (Gal. 
iii. 16-20 inclusive), we feel quite sure that many persons will 
set at naught all that we have said thus far upon the promises 
to the fatJaers and their " seed " as being civil — that is, national. 
St. Paul is there commenting on the "promises" made to 
Abraham and his "seed; " and, as before remarked by us, we 
take him to be no mean commentator upon the Scriptures, 
and will make no objection to any thing he may have to say, 
but will be glad to call him to our aid as often as possible, as 
no one will object to him. Verse 16 : "]S"ow, to Abraham and 
his seed were the promises made. He saith not. And to seeds, 
as of many ; but as of o?ie. And to thy seed, which is Christ." 
Now then, here is the difficult}^ : Christ is here set forth as the 
seed that so very, very often occurs in these promises, noticed and 



1HE KINGDOM OF ISRAEL. 63 

recited in part by us; and as everybody knows Christ to be a 
spiritual or priestly officer, our whole superstructure or ??a- 
tional fabric, built upon the promises to the seed, tumbles to 
the ground, a mass of ruins. Christ, the seed and chief cor- 
ner-stone of promise upon which we had proposed to build 
our national house, is thus removed to the spiritual building 
as its chief corner-stone. Very well; we will set to work and 
try to repair the seeming damage thus done our national 
house. We will try to replace our chief corner-stone, Christ 
the seed of promise, "the seed of the woman." Christ is not 
only the foundation-stone of the whole fabric, but also the 
key-stone that finishes in the dome what was begun in the 
foundation. He is the first and the last; the beginning and 
the ending, not only in the spiritual house but also in the na- 
tional house. This key-stone shall be brought forth "with 
shoutings, crying, Grace, grace unto it ! " Then, to the seed of 
Abraham and Eve let us turn and see if it does not mean 
something besides the priestly Christ, or chief corner-stone of 
the Church ; nay, rather, let us see if this seed of Abraham 
AND Eve is in any sense the chief corner-stone of the spiritual 
building. We say he is not. That Christ, the great High- 
priest, is the chief corner-stone and the key-stone of spiritual 
Israel, we doubt not; for to do so would be to doubt not only 
St. Paul, but also the Bible as a whole, as well as the sweet 
experience of untold millions of saints in heaven and on earth. 
St. Paul says (Rom. iv. 13): "For the promise, that he should 
be the heir of the world [not of heaven], was not to Abraham, 
or to his seed, through the law, but through the righteousness 
of faith, . . . that it might be by grace; to the end the 
promise might be sure to all the seed.'' This passage is just as 
plain and pointed as the other, and proves, by the expression 
"all the seed," that there was more than one seed, which one 
we have seen was Christ personally ; and not only so, but " all 
the seed " were co-heirs with Christ of the world, or of all 
the promises made to Abraham. It seems almost useless to 
go over the promises again, and call attention to such expres- 
sions as the following, viz.: "Thy seed as the dust of the 
earth;" "If a man can number the dust of the earth, then 



64 THE KINGDOM OF ISRAEL. 

shall tb}' seed also be Slumbered ; " " Thy seed shall be in bond- 
age four hundred vears ; " ''I will multiply thee exceedingly ; " 
"A father of many nations;" "Kings shall come out of 
thee;" *' Thy seed after thee in their generations;" "Thy 
seed as the sand upon the sea-shore ; " " Thy seed as the stars 
of heaven;" "A multitude of people;" and similar expres- 
sions. Now, if such forms of speech do not convey the idea 
that a numerous seed, or offspring, was promised to Abra- 
ham, and that said offspring was to be in bondage four hun- 
dred years, then there is no use in saying that it expresses 
any thing; for if it does not teach that fact, then it teaches 
nonsense, and would be derogatory to the character of God. 
The two passages above, viz., " Thy seed which is Christ," 
being one, and ''Sure to all the seed,'' being many, are not so 
contradictory as they may seem to some minds, but are per- 
fectly consistent with each other. How w^as it possible for 
"thy seed," which is a personal Christ, and as such only one, 
to become the heir of the world, or of this mundane system? 
How^ could he possess himself of his "inheritance," which 
he "inherited" from his father Abraham, without personal 
"co-heirs" in vast numbers, "as the sand upon the sea- 
shore?" And where is it shown that "thy seed which is 
Christ" was ever in bondage four hundred years, more or 
less, to Egypt? The promise is Jii^st "to thy seed which is 
Christ," and faith in that promise to Christ "makes it sure 
to all the seed ;" and not only so, but makes all who exercise 
such a faith in Christ his co-heirs in the promises. "For the 
promise, that he should be the heir of the world, was not to 
Abraham, or to his seed, through the law, but through the 
righteousness of faith. . . . Therefore, it is of faith, that it 
might be by grace; to the end the promise might be sure to 
all the seed: not to that [seed] only which is of the law [that is, 
Jews], but to that [seed] also which is of the faith of Abra- 
ham," though they be Gentiles. This leaves the door open for 
both Jew and Gentile to enter in and become " co-heirs " with 
Christ by faith in him, as the seed promised to Abraham and 
Eve. This should settle the difficulty at once; but some will 
say that St. Paul was a preacher of the gospel, and w^as talk- 



THE KINGDOM OF ISRAEL. 65 

ing about spiritual things. I admit it. But in his preaching 
or writings upon spiritual affairs, he never fails to bring in, 
for illustration and enforcement, worldly aWiurs, which worldly 
affairs his auditors well understood ; and he was thereby ena- 
bled the more readily to fasten conviction upon them, and 
thus bring them to action. He was a ''wise master-builder," 
in a gospel sense, and knew well his business and with whom 
he had to deal ; knew the most available means to be made 
use*of, to effect the desired object of his life, that he " might 
by any means save some." No one need doubt that Christ, 
in the Jiesh, was the ^^ seed,'' or son, of Abraham and Eve, and 
as such became the heir of the earthly promises made to Abraham. 
He certainly did '' inherit " certain " inheritances " from his fa- 
thers Abraham and David; and that said " inheritances " were 
national, and not spiritual, is most positive from the considera- 
tion that Christ, when upon his gospel mission, says to the 
Jews, '' Before Abraham was I am." This was the language 
of Christ, in his spiritual office, which spiritual office he did 
not inherit as Abraham's seed. He does not acknowledge 
Abraham as his senior, or father, in this office ; but Paul, his 
chief apostle, acknowledges for him that he was Abraham's 
son, or seed, and heir of the world in some other office ; and 
acknowledges also that he had "co-heirs" with him in this 
heirship of inheritance from Abraham. Abraham could not 
be the head, or senior, of Christ in any thing but of a worldly 
nature; for in any other sense Christ was and is Abraham's 
senior. And Abraham and his spiritual children are the 
heirs of Christ's spiritual blessings, just as Christ and his na- 
tional children are the heirs of Abraham's blessings of an 
earthly sort. 

So, then, the conclusion of the whole matter of difficulty is 
simply this, viz.: Christ, as the '•^seed'" and heir of Abraham, is 
the head, or chief, of " all the seed,'' and is that seed promised to 
mother Ece, and is the identical '•'• chief raler^' that was to come 
out of Judah; and is thus the political head of earth in all her 
various tribes. While on the other hand, Abraham, being the 
father of the fiiithful, is set as the chief heir, or seed, of Christ 
in a spiritual sense; and "all the seed" by faith in the great 
5 



66 THE KINGDOM OF ISRAEL. 

High-priest are "heirs together with Abraham" of all spirit- 
ualities through Christ. So, then, instead of Christ and his 
spiritual children being the spiritual seed (one or many) of 
Abraham, it is just the reverse. Abraham and his spiritual 
household are the heirs of Christ's • spiritual things, while 
Christ as a seed and his civil children are the "co-heirs" of 
Abraham's earthlj^ things. In either case the seed many are 
'^co-heirs'' loith the seed one. > 

If the seeming contradiction between the two passages 
quoted cannot be thus reconciled, why, then, they never will 
be reconciled; and we leave it to those who are not satisfied 
with the above to give some more satisfactory solution of the 
point if they can. "His seed," when speaking of Abraham, 
and "her seed," when speaking of Eve, is most clearly in 
reference to the ijolitical redemption of earth; for it were an 
impossibility for Eve or Abraham to beget or bring forth a 
spiritual seed. " Seed " in the two cases noticed was in direct 
reference to an offspring arising or coming forth from a par- 
ent or a preexisting something; in which sense Christ, as to 
his manhood, was indeed the seed of Eve and Abraham, as 
already remarked. But in a spiritual sense Christ was eternal, 
and as such had no progenitor in heaven or earth, but was like 
Melchisedek in his order, a priest forever and ever. He could 
not be a seed, or son, if he was and is eternal. If he w^^s " be- 
gotten," as, to his spirituality, he would be a spiritual "seed," 
and not equal to God who begot; but admit that he was be- 
gotten as to his spirituality. Eve and Abraham had no hand 
in the begetting; and hence he is not the seed of Eve or Abra- 
ham as a spiritual officer. There was a seed, or son, promised 
to Eve; and this very same seed that was lirst promised to 
Eve we find promised to Abraham also, and announced as 
" thy seed which is Christ." Christ in his spirituality is very 
God, and hence is not, in this light, the "seed," or son, of any 
being in the vast universe. Admitting, then, that Christ is 
God, it is self-evident that "thy seed which is Christ," spoken 
of to Abraham, has direct reference to an offspring, or sod, 
begotten through Abraham and "pertaining to \.\\q flesh.' ' It 
is indeed an earthly "seed" spoken of; for there could not 



THE KINGDOM OF ISRAEL. 67 

by any possibility be a heavenly seed, begotten on earth by 
earthly parents, as were Abraham and Eve. Nor yet could 
God beget, or create, a spiritual eternal, as Christ is repre- 
sented in the Scriptures to be. . God says of Christ, " Thou 
art my Son ; this day have I begotten thee." If we refer this 
to his spirituality as a God, then he is not eternal; and if not, 
he is not God. This would make him a finite creature. 

We are compelled to drop, the divinity of Christ, or else ac- 
cept his being "begotten" as referable «?o)ie ^,o Aisj^es/i, or Son- 
ship, through his mother Eve and his fathers Abraham and Da- 
vid. And as neither Eve, Abraham, nor David could beget^ 
or bring forth, a spiritual "seed," then Christ, in his Sonship 
under Eve, Abraham, and David, can only be an earthly 
son. Not a son, or seed, of sensualities or lusts, but , a 
seed in a higher sense than this, for no sensualities or lusts 
entered into his begetting by the Holy Spirit. He was be- 
gotten by the Holy Spirit, which is nothing more nor less 
than God the Eternal. "Thou art my Son, this day have 
I begotten thee." Thus marked by a note of time, "this 
day." Doubtless his chaste and spotless mother knew not 
the moment of the conception of this holy " seed," or Son, 
and hence no degree of sensuality entered into his conception. 
He was born without any touch or taint of sin, and " knew no 
sin." Being born of woman, he is the Son of man; being 
begotten of God, he is the Son of God. But still his Son- 
ship was a fleshh^ and official Sonship — that is, his official 
station under this Sonship was that of a " Saviour of his peo- 
ple from their sins," be the sins national or individual. He 
cannot be considered as only half a Saviour, but as a full and 
complete Saviour in Church as well as in State; for such a 
salvation his people needed, and will ever need, and he comes 
to meet the whole demands of a lost and ruined race, and 
brino; them back to their alleo-iance to God in Church and 
State. In his priesthood he stood for the salvation of the 
souls of men, and thus represents the spiritual interests of 
all, but was not a ''seed" in this office of any being in the 
universe. In his Sonship, or seed, of Eve, Abraham, or Da- 
vid, he is official as King, and stands for the political redemp- 



68 THE KINGDOM OF ISRAEL. 

tion of earth. Luke i. 32, 33: "He shall be great, and shall 
be called the Son of the Highest; and the Lord God shall give 
unto him the throne of his father David, and he shall reign 
over the house of Jacob forever, and of his kingdom there 
shall be no end." David had no spiritual throne for Christ 
to inherit, but he had a political reign of everlasting duration 
promised to him under the most solemn oaths of the Eternal. 
(See Psalm Ixxxix.) It is this throne which is here given to 
Christ as the official Son of David. 

We can never learn to read the Scriptures with full profit to 
ourselves, or with honor to God, until we first learn that there 
are two departments to God's government on earth, and that 
Christ, as a High-priest, in the Scriptures is set as the head 
of the one, and that as King he is set as head of the other. 



CHAPTER YI, 



Continuation of the Kingdom of Israel Under Ephraim, 
ITS First Head. — St. Paul on the Covenant Promises, 
Old and New. — Election and Eejection, etc. 

WE will turn again to our great commentator, St. Paul, 
and see what he has to say upon the "promises." But 
to say, by way of explaining and enforcing the doctrine of his 
gospel mission, the "foolish Galatians" seem to have given 
him a great deal of anxiety and trouble by their following 
after "the law," rather than after "the hearing of faith." 
The covenant promises to Abraham come to his aid, and he 
says, " Though it be but a man's covenant, yet if it be con- 
firmed " it must stand, and so on, mixing and throwing in the 
worldly with the spiritual, until in the nineteenth verse of the 
fourth chapter he breaks forth in the greatest earnest. " My 
little children, .... I sfend in doubt of you. Tell me, ye 
that desire to be under the law, do ye not hear the law ? For 
it is written that Abraham had two sons, the one by a bond- 
maid, the other by a free woman. But he who was of the 
bondwoman was born after the flesh, but he of the free woman 
was by promise. Which things are an allegory, fof these are 
the two covenants; the one from the Mount Sinai, which gen- 
dereth to bondage, which is Agar, .... and answeth to Je- 
rusalem which now is, and is in bondage with her children. 
But Jerusalem which is above is free [and yet to come], which 
is the mother of us all." (Verses 19-26.) Here we have pre- 
sented to us, in an allegorical form, "two covenants." The 
first one is represented by Hagar, a bond-slave, and her son 
Ishmael; and this bond-slave resolves itself into Jerusalem, 
which is the same thing as the Jewish nation ; and her son, or 
seed, resolves itself into the "children" of Jerusalem, or the 
people of the nation, and both together in bondage at the time 



70 THE KINGDOM OF ISRAEL. 

that St. Paul spoke the above, which was indeed true, for Je- 
rusalem, as a nation, was and had been in bondage ever since 
the Babylonish captivit3^ Thus we learn very much touching 
the^covenant promises from St. Paul. We know that Hagar 
never was the head of the Jewish nation, nor were her de- 
scendants through ishmael the "chihlren" of the nation. But 
we know rather that Sarah, as feminine, was the head of that 
nation, and Jerusalem, being feminine, is synonymous with Sa- 
rah when used in this connection ; and that Isaac, her seed, or 
son, was the " children " of the same. Then what is the con- 
clusion, since St. Paul says that " Hagar was Jerusalem," and 
that "Ishmael " was " the children ? " The conclusion is ob- 
vious that it is an "allegorical " representatioii of the subject, 
just as St. Paul had said it was. It was but a figure used to 
illustrate a fact; and the fact set forth by the figure was that 
Sarah and her son, representing the nation, was but a typical 
representation, arising as they had under the old, or typical, 
covenant that gendered to bondage. They had passed away, 
and were then in bondage; nor did they exist as a nation, but 
onl}' as individuals in bondage. It shows the fact that there 
were to be two great epochs in the history of the fulfillment of 
the promises to Abraham, corresponditig to the "two covenants." 
The first covenant that " gendered to bondage " — that is, to the 
national bondage of Jerusalem and her children — was only a 
typical covenant, and gendered to bondage under Hagar and 
Ishmael, as before said. The second covenant was antitypical, 
and founded upon " better promises," and is ultimately to end 
in permanent national freedom to the seed of Sarah, or Abra- 
ham. And St. Paul argues from this that the first spiritual 
sense in teaching under this first covenant, and all the cere- 
monies or services under it, were only typical, and tended to 
spiritual bondage, just as in a national sense it had tended to, 
and had actually then and there " begotten " and brought forth, 
national bondage. And he urges the "foolish Galatians " to 
leave this law, or covenant, of bondage and of works; to turn 
from the legal observance of "days, and months, and times, 
and years;" turn from the weak and beggarl}' elements of 
the world; turn from the sliadow to the substance. Such is 



: THE KINGDOM OF ISRAEL, 71 

the manner of all wise master-builders in a gospel sense. "The 
harvest truly is great, but such laborers are few." We return 
ao^ain to see the end of his runnino- comment on the covenant 
promises. Verse 26: "Jerusalem which is above [and yet 
to come — Rev. xxi. 10-27 inclusive], is free, whrch is the 
mother of us all." For it is written (Isaiah liv.): "Rejoice, 
thou barren that bearest not; break forth and cry, thou that 
travailest not; for the desolate hath many more children than 
she which hath a husband." Then he applies again, saying, 
"Now we, brethren, as Isaac was, are the children of prom- 
ise." He here refers directly to the national prosperity under 
the heirship of Isaac, and his rejoicing mother Sarah, or Jeru- 
salem, that had been divorced and barren for so long a time. 
This great prosperity was one of promise to Isaac as the seed. 
And he shows the Galatians that as these j^reat blessins-s of 
an earthly, or national, character came, or were to come, upon 
Isaac — that is, Abraham's seed — " through the righteousness of 
faith," and not through the workings of the law, so likewise 
comes, or would come, to the children of faith, in a gospel sense^ 
all the blessings promised. He shows them that they were just 
as much the children of these promises, in a gospel or spir- 
itual sense, as Isaac was in a national point of view. And 
the very great prosperity of the nation, set forth under this 
"rejoicing" (Isaiah liv.), is seized upon to illustrate and set 
forth the promised prosperity of the Church. He shows the 
Galatians, however, that as Ishmael, who was born without 
promise, persecuted Isaac, who was born by promise, "even 
so it is now, in a gospel sense." "Nevertheless the Scriptures 
saith. Cast out the bondwoman and her son, for the son of the 
bondwoman shall not be heir with the son of the free woman." 
So then, brethren of Galatia, " we are not children of the bond- 
woman, or the ceremonial law of Sinai or Hagar, but of the 
free [gospel] woman," just as Isaac was of the free national 
woman. 

We will go back and notice this rejoicing woman, or Jeru- 
salem, the mother of Isaac. She had been barren, but is now 
no longer so; she is commanded to rejoice at her deliverance 
from her long barrenness. That this rejoicing woman was 



72 THE KINGDOM OF ISRAEL. 

Jerusalem we are plainly told, and it is also as plainly certified 
that she was now free; and being free from her bondage of 
barrenness, she is called upon to "rejoice" and "cry aloud." 
We have just noticed the fact that Jerusalem and her chil- 
dren are represented under the "allegory," or figure, of Ha- 
gar and Ishmael, and said to be in bondage. 

Now, what does it require to constitute the bondage under 
consideration ? We say abandonment by God, or divorcement 
of God from his nation; and it may also consist in actual bond- 
age of the people of one nation to another. Such was indeed 
the condition of the Jewish people at the time St. Paul penned 
this Epistle. They did not exist as a separate, or independent, 
nation. This bondage of the nation resulted to them under 
the Sinaitic covenant, or typical dispensation. That under 
the bondwoman naturally gendered to that state, while the 
free woman, or new covenant of promise, answers to national 
freedom. And as to the bondage of abandonment, or divorce- 
ment, we find the decree of the same entered up in various 
places. But a special notice of this divorcement of God from 
his Jerusalem we find in the fiftieth chapter of Isaiah. "All 
Israel" — which embraces Judah — had gone into captivity un- 
der Shalmaneser and Babylon, and so remained for nearly 
eighteen hundred years, when Israel, embracing Judah, ap- 
pears again — that is, on the 4th of March, 1789. And in the 
forty-ninth chapter of Isaiah is a life-size portrait of this res- 
toration of all Israel, or the rise of the United States, and 
its glorious fruits; and is followed in the fiftieth chapter, 
as above noticed, with a comment upon the divorcenient of 
Jerusalem. Jerusalem is not mentioned separately in this 
grand restoration (on the 4th of March, 1789) in the forty- 
ninth chapter, but was necessarily embraced in it, for she was 
a part of the Israel of 1789, just as she was of the prior typ- 
ical heads. But when the time for Jerusalem's separate resto- 
ration arrives, then the question of her long divorcement comes 
up in the fiftieth chapter of Isaiah. She had been long with- 
out a husband, and had been consequently barren and unfruit- 
ful. "Thus saith the Lord, Where is the bill of your mother's 
divorcement, whom I have })ut away? or which of my credit- 



THE KINGDOM OF ISRAEL. 73 

ors is it to whom I have sold you? Behold, for your iniquities 
have ye sold yourselves, and for your transgressions is your 
mother put away."' Here it is plainly shown that the bond- 
age was twofold. She was first "put away," which amounts 
to a bondage of nonentity, naturally arising from barrenness; 
and in the next place, they were in literal bondage by a "sale, 
of themselves." In the fourth verse commences a response 
by Christ, the "seed" of Abraham, who ever intercedes and 
speaks for his people in Church and State. He is a very 
proper representative of "all the seed," or nation, and hence 
he is here found speaking for and representing his people; 
for whatever was the lot, or suffering, of the "seed" was also 
the lot of "all the seed." Do not understand us to say that 
Christ, the great High-priest, suffered only as a nation could 
suffer, but rather that Christ, the "seed" of Abraham, was 
on]y political, and as such could only suffer with "all the seed." 
And suffer he did for the political sins, or iniquities, of earth 
— not for any political sins of his own, for he had none. 

This colloquy between God and Jerusalem, his divorced 
nation — or between God and Christ, the "seed" of Abraham, 
as the representative of the nation — is kept up to the end of the 
fifty-third chapter, God speaking more at length than Christ, 
or the nation represented by Christ; and then the fifty-fourth 
chapter opens with a command to the barren, divorced nation 
"to sing" and "cry aloud." He announces the end of her 
divorcement and bondage of barrenness, the reunion of God 
with his divorced nation, and promises greater fruitfulness and 
prosperity under this reunion than under the former marriage 
of youthful years, so beautifully set forth in the first part of 
the sixteenth chapter of Ezekiel. "Sing, barren, thou that 
didst not bear [that is, was barren in divorcement, but now 
no longer so]; break forth into singing and cry aloud, thou 
that didst not travail with child: for more are the children of 
the desolate [was desolate, but not so now] than the chil- 
dren of the married wife, saith the Lord." This married wife 
of youthful years is set forth in the sixteenth chapter of Eze- 
kiel. A fullness here follows, too lengthy for our present pur- 
pose. 



74 THE KINGDOM OF ISRAEL. 

When we come to speak of the final restoration of Jeru- 
salem, or the nation under its seventh and last head, we may 
draw more largely from what follows the above. The "Jeru- 
salem " — being the seventh head of the nation — which is above 
and free, and "which is the mother of us all," is the identical 
"holv Jerusalem" that St. John saw " descendinoj out of 
heaven from God." (Rev. xxi. 10-27.) And when John had 
seen this descent from heaven to earth, he "heard a great 
voice out of heaven saying. Behold, the tabernacle of God 
is with men, and he will dwell with them, and they shall be 
his people, and God himself shall be with them, and be their 
God. And God shall wipe away "all tears from their eyes; 
and there shall be no more death, neither sorrow, nor crying, 
neither shall there be any more pain; for the former things 
are passed away. And he that sat upon the throne said. Be- 
hold, I make all things new. And he said unto me, Write; 
for these words are true and faithful." This all belongs to 
eaiHh, for man's place of tabernacling is on earth, and nowhere 
else. When his days of tabernacling shall end, man either 
ascends far above or sinks deep beneath. God comes to a 
place where there had been weeping, sorrow, pain, and death, 
and bids them cease. This cannot be said of heaven, but can 
with truth be said of earth. Furthermore, it is said "the for- 
mer things are passed away," and "all things" become new. 
This cannot be said of heaven, for we have every assurance 
that the abode of the Eternal changes not, as he changes not. 
There can be no use in making "all things new" in heaven, 
for as "the former things" of heaven ever were so they are 
now, and so they will be through all eternity. The language 
is inappropriate when applied to heaven, but quite to the point 
when said of earth. It belongs to earth, as St. John says, 
and nowhere else. 

We note further upon the covenants that they were plural; 
for St. Paul, in speaking of the bondwoman and her son, and 
of the free woman and her son, says, " These are the two cove- 
nants" — one of bondage, the other of freedom. It is natural 
to conclude that all that was pro^iiised to the fathers under 
the first covenant was onl}- typical, and that realization was 



^ THE KINGDOM OF ISRAEL. 75 

not to be expected under a covenant that "gendered to bond- 
age; " its natural begettings were in that direction, and none 
other. No realization was possible until "the latter day" 
new covenant was to be, or is to be, ushered in. The cove- 
nant of freedom (which Sarah, the free woman, represents) 
was to be founded upon "better promises." Now, where are 
those "better promises" recorded? We shall look to St. 
Paul to point them out, as he has such frequent occasion to 
use them for his assistance in his gospel mission. Speaking 
of the priesthood of Christ, he ,says of him, Hebrews viii. 4, 5 : 
"For if he were on earth, he shouhi not be a priest, seeing 
that there are priests that offer gifts according to the law 
[under the old covenant] ; who serve unto the example and 
shadow of heavenly things, as Moses was admonished of God 
when he was about to make the tabernacle ; for. See, saith he, 
that thou make all things according to the pattern showed to 
thee in the mount." And Moses obeyed, and made the things 
of the first covenant (Heb. ix. 1), embracing a worldly sanct- 
uary, etc., according to the pattern shown him in the mount. 
" For if that first covenant had been faultless, then should no 
place have been sought for the second." For, finding fault 
with them, he says (Jer. xxxi. 31): "Behold, the days come, 
saith the Lord, that I will make a new covenant with the 
house of Israel, and with the house of Judah." Here the 
"new covenant" is shown to be national, as it is made with 
the two reigning families of the house of Jacob; and this 
new simply takes the place of the old, else there "should no 
place have been sought for the second," or "new," one. "Not 
according to the covenant that I made with their fathers, in 
the day that I took them by the hand to bring them out of the 
land of Egypt; which my covenant they brake, although I 
was a husband unto them, saith the Lord." God divorced 
himself from them, as before noticed; but now, on his re- 
uniting himself with his divorced wife, or nation, he makes 
a 7iew covenant with them; and it was to be dual, or twofold. 
The civil covenant was not to be engraved upon stone, but 
"put in the minds" of his people; while the spiritual was to 
be "written upon the fleshly tables of the heart." "For this 



76 THE KINGDOM OF ISRAEL. 

shall be the covenant that I will make with the house of 
Israel : After those days, saith the Lord, I will put my law in 
their inward 'parts [civil], and write it in their hearts [spiritual] ; 
and will be their God, and they shall be my people. And 
they shall teach no more every man his neighbor, and every 
man his brother, saying, Know the Lord: for they shall all 
know me, from the least of them unto the greatest of them, 
saith the Lord; for I will forgive their iniquity, and I will re- 
member their sin no more " Then St. Paul adds: "In that 
he saith, A new covenant, he hath made the first old. Now 
that which decay eth and waxeth old is ready to vanish away." 
Now, if this old and new covenant is not at all national, 
but rather spiritual, then in that case God took a spiritual 
people by the hand and led them forth out of spiritual Egypt 
after they had been four hundred years in spiritual bondnge, 
journeying forty years through a spiritual wilderness, and 
finally landing and settling in spiritual Canaan in as many as 
thirteen spiritual tribes. What miserable inconsistencies, not 
to say impossibilities, the making of this new and everlasting 
covenant wholly a spiritual affair drives its advocates into ! 
They have not a single passage of Scripture to sustain such 
a view^ of this covenant. We are compelled to admit that the 
first covenant, which embraced seed, or offspring of flesh, 
lands, countries, generations, years or times, a worldly sanct- 
uary, etc., was spiritual, and spiritual only, if ice claim the sec- 
ond covenant as spiritual. For as was the first, so was the 
second as to its nature, for the second but takes the place of 
the first — the new supplants the old. If the covenant was a 
spiritual one, why make it with the house of Joseph and the 
house of Judah ? Why not make it with all the tribes, or 
each one separately? For if "Joseph" and "Judah" were 
alone in this covenant, and it being considered spiritual, then 
there has been no spiritual salvation provided for the other 
tribes, nor for the Gentile world. Families and houses belong 
not to spiritual covenants, but to governments, while spiritual 
covenants can only exist between God and each separate indi- 
vidual. The seltish Jews thought that salvation was provided 
specially for them and no one else, but St. Paul and St. Peter 



THE KINGDOM OF ISRAEL. 11 

taught them otherwise. National salvation was special by 
election first to the Israelites, and then by and through them 
to all the world. JN'ot so of the spiritual provisions and 
promises. They at once reach Jew and Gentile alike as indi- 
viduals, and do not wait for centuries to roll on and develop 
their saving provisions, but grasp at the self-same moment 
the sinking souls of the whole race of Adam as individuals. 
Yet as they had to have a beginning point and time for their 
promulgation under Christ, they were first preached under 
Christ to the Jews at Jerusalem, thus exhibiting the true spirit 
of forgiveness and the rendering of good for evil. Preached 
first to those who had rejected and crucified their great Au- 
thor, but they refusing to accept of its provisions, the apostles 
turn to the Gentile world, showing that in a spiritual sense 
" God was no respecter of persons," while in a national sense 
w^e are taught quite otherwise ; but taught at the same time 
that this respecting of one nation above another was solely 
referable to time, and not to all eternity, and that even as to 
time the election of nations was limited. He chose one nation 
as a means of saving all nations. To choose him a people out 
of the nations of earth was nothing more nor less than elect- 
ing them, for choosing and electing are convertible terms of 
the same import. The case of Jacob and Esau, as well as that 
of Isaac and Ishmael, is in point, and shows the choosing or 
election of one and the rejection of the other, which can only 
be considered in a national or civil sense and limited in time, 
or else we would make the just and holy One an unjust and 
partial God. He says, "Jacob have I loved, and Esau have I 
hated." ISTow, according to out common understanding of 
the term "hate," we know God never so hated any thing 
but sin. What reason is given for his hatred of one of two 
brothers who seemed in every way equal ? Indeed, we are 
rather disposed to believe that the record shows Esau to have 
been the better man of the two. There is no reason given 
why Esau should have been hated and Jacob loved ; and hence 
we conclude that there was no hate in the matter, and that 
God simply chose or elected Jacob's house out of which to 
grow up a numerous people to ultimate in a great nation 



78 THE KINGDOM OF ISRAEL. 

promised to Abraham, and did not choose Esau's house for 
said purpose. He chose the one, and in this very act of choos, 
ing he necessarily rejected, or passed by, the other. And we 
are of the opinion that a more correct an'd proper rendering 
of the passage under consideration would be, "Jacob have I 
chosen, and Esau have I rejected." And Isaac was in like 
manner chosen, and Esau rejected, or not chosen. On another 
occasion, as we shall see, God chose the tribes of Ephraim- 
Judah, and Manasseh as the representative tribal heads of the 
Israelitish nation, and in this he rejected the remainder of the 
thirteen tribes; but that was no detriment to the tern tribes 
not chosen, for the salvation of the ten tribes was provided 
for in the election of the three tribes named. And again, in 
making a final choice of a tribal representative head of the 
nation, it is said he "chose not the tribe of Joseph [of whom 
were Ephraim and Manasseh], but he chose the tribe of 
Judah, the Mount Zion which he loved." We do not sup- 
pose that he "hated" Joseph's house simply because he had 
now chosen Judah's house. Joseph's house had been elected, 
as before noticed, and his election was limited in time, and it 
ends here, as is announced, in the choice of Judah's house. 
But the house of Joseph is not by any means lost by the 
choosing of Judah. One house, or tribe, was all that was de- 
sired at this time; lience he chooses the tribe of Judah, and 
drops Joseph as the elected tribe, for reasons best known to 
himself. The election of one of two left the one not elected 
in no worse condition than before; and, as before remarked, 
it was by and through this elected nation God had promised 
that "all the nations of the earth should be blessed." 

This Confederate nation elected Jefferson Davis for its Pres- 
ident, and in that choice rejected every other person in the 
government; and this election and rejection was designed for 
the good of the whole, and not for the special benefit of Mr. 
Davis. No one man finds himself in any worse condition by 
being rejected and Mr. Davis elected. And just such another 
election did Mr. Davis make in placing General Lee in chief 
command of our armies; and we have heard no complaint 
al)out it, but all see and believe if was done for the good of 



THE KINGDOM OF ISRAEL. 79 

the whole, and not for the aggrandizement of the noble old 
chief. For he by "taking thought" knows full well that "it 
does not add one cubit to his stature," and would gladly have 
been spared the honorable burden thus laid upon him ; for 
well he knows that he who would be "chief" must also "be 
the servant of all." "^ Just such elections does God make, 
and no others. 

God is just and equitable in all his ways and dealings; he 
cannot do wrong willingl}^ nor can he erringly. He has given 
man a reasoning, thinking, investigating mind, capable of 
judging correctly between truth and error by the aid of his 
Holy Spirit, which enlighteneth every man that cometh into 
the world ; and this intelligent man can never be made to see 
that there is any degree of justice or equity in reprobating 
him to hell from all eternity to all eternity. 

^ Written before the surrender of General Lee. 



CHAPTER VII. 



Continuation of the Promises to the Fathers in Their 
Three Sons of Proxy. — The Kingdom of Israel Under 
Ephraim. — Typical Dispensation. 

WE have followed the fathers of promise into national 
captivity to the Egyptian nation ; and Jacob, the last 
of the three, just before he dies, transfers the promises of na- 
tionality unto his three sons, Ephraim, Judah, and Manasseh. 
Remember that the entire promises remained unfulfilled up to 
this point of time; and as the promises were but one^ made 
first to Abraham, then to Isaac, and finally to Jacob and his 
seed, which seed we now find in bondage as above, so we shall 
always consider the promises as but one^ whether to Ephraim, 
Judah, or Manasseh, to whom Jacob now transfers them. If 
the promises that we have noticed gave nationality to Abra- 
ham, Isaac, and Jacob, they must only be considered as the 
representative heads of the nation, for "they" could not be a 
nation themselves, but the progenitors of the same ; and fur- 
ther, as neither of those representative heads ever became a 
head in fact, we are bound to regard them as only honorary 
heads of typical nations, and not of realizing ones. Again, 
if they but represent typical heads, then in that case to an- 
swer to them there must of necessity arise three partial real- 
izing heads as proxies. For full realization can only occur 
under one final head, and this we find to be the fact, as above 
hinted — viz., Jacob, the third and last progenitorial head of 
Israel, just before he dies, singles out three of his sons to an- 
swer as partial realizers, or proxies, for Abraham, Isaac, and 
Jacob, and pronounces upon each of them national headship 
as had been done upon the three fathers before them. This 
was necessary — ay, absolutely so — for the promises to each of 



THE KINGDOM OF ISRAEL. 81 

the fathers was the very same; so, then, each one must have a 
proxy or a partial realizing agent of some character. 

Realization in a national sense was obliged to have a begin- 
ning, and as there was no beginning in the three fathers, 
then we must look for a "beginning" in the sons, Ephraim, 
Judah, and Manasseh. And again, as there was finally to be 
but "one nation made up of a company of nations," and over 
this nation one head at a time, then each typical head must 
bear rule in the order named in the promises — viz.: Abraham, 
represented by Ephraim as his proxy, must rule first; then 
Isaac, represented by Judah as his proxy; and lastly, Jacob, 
represented by Manasseh as his proxy; and all as 'partial real- 
izing heads, yet typical. ' There cannot be more than one full 
realizing or antitypical nation; hence the three sons we call 
only partial realizers as proxies for the three fathers, and as 
such must of necessity be but types themselves, as they are 
not realizers in full for the fathers. And if the sons are types, 
they must type something, and pass away. We say they type 
each himself; so, then, we shall expect three antitj^pes to arise 
as answers to these three types, who are first proxies of the 
fathers. And as we cannot have more than one grand antitype 
or realizing head, one universal and never-ending Israel or throne 
of David, then the three minor antitypes must unite and form the 
one grand or major antitype so long and so often promised. Then, 
let us expect the three beginnings to occur chronologically as 
named : Ephraim first, as the proxy of Abraham ; Judah sec- 
ond, of Isaac; and Manasseh third, of Jacob. These must 
rule or reign as the proxies of the fathers. It is manifest that 
the three sons, as proxies, cannot represent the three fathers, 
and become full realizers as such ; for the three fathers could 
not each as separate, but only as one, or a triune father, be 
considered as entitled to a realization in full. The promise, 
though announced three times — as to Abraham, Isaac, and 
Jacob — was but one promise ; and if so, then the three fathers 
to whom "the promise" was made are no more three fathers 
in fact than the promises are three in fact. It requires the 
three, or a trinity of fathers, to constitute one father in fact, 
just as it requires the three times announced promise to be 
6 



82 7IIE Kn\GDOM OF ISRAEL. 

one promise. Xow, as neither of the three fathers was a real- 
izer, we must treat them as equals — that is, as one. Indeed, 
we are bound to do so, for the promises make them "equals," 
or make them one. Then, if the three fathers are to be treated 
as equals, this compels us to treat the three sons as equals, for 
they are but the proxies of the fathers, and as such only par- 
tial realizers. So, then, if we shall find "a nation made up 
of a company of nations" arising under each of these heads 
or sons of proxy, we are bound to consider each of them as 
typical, or only partial realizers, and as equals in honors ; and 
if so, then they are full brethren in a national sense; and if 
the first one that comes on the stage shall pass off, we know 
herefrom that he was but a type, and represented by proxy 
one of the fathers. And we further know that his two 
brothers who are to succeed him on the stao:e will but follow 
him off" the same, each being only typical, and as proxies of 
the fathers; for if the first one was a type and a prox}*, so of 
necessity were the other two brethren. This being the case, 
when and where are we to expect a realization of the prom- 
ises ? If realization is ever to be attained, it must be under 
a "new covenant," or economy, for the "old covenant" is 
shown to be a "failure." It began in tlie three fathers by 
promise only, and it ends in the three sons as proxies or par- 
tial realizers, who, by being found in the room or stead of the 
three fat^erheads, prove them to be but proxies, or else sons 
of their fathers, for they could not in the very nature of things 
be considered any thing else. They simply "inherit" what- 
ever v/as the fathers', and nothing more. How then, we ask 
again, are the three fathers to attain unto the grand antitype 
or realization which was sworn in covenant unto them? The}' 
are to do it under a "new and everlasting covenant" that is 
to take the place of the old, faulty one, and to be "founded 
upon better promises" than the old, defective covenant was. 
The new covenant will restore or reinstate these three sons of 
the three fathers after they have run thpir races as proxies of 
the fathers and as types of their after-selves as antitypes — 
will rebuild the three tabernacles of Jacob that are fallen 
down — will "bring again the captivity of Sodom and her 



THE KINGDOM OF ISRAEL. 83 

daughters, the captivity of Samaria and her daughters, and 
the captivity of Jerusalem and her daughters" — will cause 
"Sodom and her daughters to return to their former standing, 
and Samaria and her daughters to return to their former 
standing, and Jerusalem and her daughters to return to their 
former standing." (Ezek. xvi. 53-55.) God said ''in those 
days (latter days) he AYOuld make a new and everlasting cove- 
nant with the houses of Joseph and Judah." So under this 
new covenant alone are we to look for a realization of the 
promises to the fathers. And in "looking" let us look first 
for the return of Jerusalem, Samaria, and Sodom, with their 
several daughters (Ezek. xvi.); look first for the "rebuilding 
of the three tabernacles of Judah, Ephraira, and Manasseli 
that are fallen down" [not yet, but will be] ; and then let us 
look for these three "sons," or "sisters," as Ezekiel styles 
them, to confederate, and thus form the one nationality so often 
noticed as promised. 

We will now drop for the time the further noticing of the 
promises to the fathers, and will take them up as transferred 
to the sons, Ephraim, Judah, and Manasseh, and try to show 
that nationality was promised, and did arise, under each of 
those heads as promised; but arising under a "faulty cove- 
nant" that "gendered to bondage," they would necessarily 
go into bondage or pass awaj-, being but proxies of the fathers 
and types of their future selves under the "new covenant," 
that requires first their arising as three antitypes of their for- 
mer selves and their confederation in one grand and final 
antitype under Judah, or the Confederate States of America, 
that shall stand as an antitype for one thousand millennial years 
— which may indeed be considered as only the beginning or in- 
itial period of the great antitype that requires the one thousand 
millennial years to develop its growth through its infancy, and 
then to ultimate in the universal throneship of David under the 
immediate head of Christ at his second advent ; and then be- 
gins in earnest to be realized something of that greatness and 
grandeur in a national sense so often repeated in promise to 
the fathers. 



CHAPTER VIII. 



Continuation of the Kingdom of Israel Under Ephraim, its 
First Head. — Typical Dispensation. — The Promises to the 
Fathers Descend to Their Sons, Ephraim, Judah, and Me- 
NASSEH, AS Proxies. 

IT may be questioned why we select Ephraim, Judah, and 
Manasseh, out of Jacob's family, as the proxies of the fa- 
thers. We answer that it is no selection of ours, but God's, 
just as it had previously been of the three fathers. I think 
this fact will appear quite evident when w^e come to notice the 
point attentively, which we will now do. We have remarked 
that, just before he dies, Jacob transfers the promises of na- 
tional headship to his three sons above named. Let us turn 
to the forty-eighth chapter of Genesis, and examine the trans- 
fer to Ephraim and Manasseh. It is announced to Joseph that 
his father Jacob is sick ; he arises and takes his two sons, 
Ephraim and Manasseh, and visits his fother. As soon as 
Jacob is informed of the arrival of Joseph, he strengthened 
himself, and sat upon the bed, and said unto Joseph: "God 
Almighty appeared unto me at Luz in the land of Canaan, 
and blessed me, and said unto me. Behold, I will make thee 
fruitful, and multiply thee, and I will make of thee a multi- 
tude of people ; and will give this land to thy seed after thee 
for an everlasting possession." Now, remember that these are 
the very same national promises made to Abraham, and passed 
on down his line to Jacob, his grandson ; and God here says 
to Jacob that the promise descends to his "seed," or heirs, 
just as it had already descended from Abraham to him. Now, 
just at this point, it will be asked again. Which of Jacob's 
thirteen sons was his "seed," or heir of these promises ? We 
say that Ephraim and Manasseh are first made his heirs; and 



THE KINGDOM OF ISRAEL. 85 

afterward Jiidah by specialty is made so permanently. First, 
then, of Ephraim and Manasseh : notice carefully the ending 
of the last quotation above, "and will give this land to thy 
seed after thee." Mark what follows: "And now thy two 
sons, Ephraim and Manasseh, . . arc mine; as Reuben and 
Simeon, they shall be mine.'' How, then, w'ere Reuben and 
Simeon bis sons? For as they were his sons, so, or after the 
same nature, w^ere Ephraim and Manasseh his sons. They 
were to be his sons in some other light than that of the ordi- 
nary course of generation, in which sense it was an impossi- 
bility for Ephraim and Manasseh to be considered his sons. 
Reuben and Simeon were his sons by the natural course of 
generation, but not so of Ephraim and Manasseh, for they 
were his grandsons. It follows, then, that Reuben and Simeon 
must be considered Jacob's sons in some other light besides that 
of generation; and w^e maintain, the light in which they are 
held in the passage is that of heirship or birthright sons in a 
civil or ruling sense ; for Reuben was the first or birthright 
son, and as such w^as entitled to a double portion of the estate 
of his father, and had a right to rule or govern the house. 
He was, in fact, the representative head of the family in Church 
and State. " Such was the law in such case made and pro- 
vided." And as Simeon is named in connection with his 
brother Reuben, he is thus treated as a son of the same nature 
as Reuben, and must succeed Reuben if he should die. He 
was the second born, and was the legal heir of whatever Reu- 
ben died possessed of. So, then, as soon as Reuben dropped 
the reins of government, Simeon must seize them in his own 
right. JSTow, then, what is the conclusion? Since we are 
told (1 Chron. v. 1), "Reuben was the first-born, but, foras- 
much as he defiled his father's bed, his birthright was given 
unto the sons of Joseph, the son of Israel," the conclusion is 
irresistible that Ephraim and Manasseh, "the sons of Joseph," 
are to take the places of Reuben and Simeon in the family of 
Jacob, as heirship sons, or heads over the house of Jacob. 

It was Reuben's natural and legal right, as the birthright 
son, to succeed his father Jacob as head and ruler of the 
house, and also to possess a double portion of the estate of 



86 THE KINGDOM OF ISRAEL. 

bis father, which embraced lands or territory; and we find 
that in the blessing of -Joseph, the father of Ephraini and Ma- 
nasseh, Jacob says to him (Gen. xlviii. 22), "Moreover I have 
given to thee one portion above thy brethren." This is con- 
clusive, as well as the passage in the fifth chapter of 1 Chroni- 
cles, that Reuben's natural, or legal, rights were given to Joseph, 
or to his "two sons;" for whatever was assigned to Joseph 
that he did not realize descended to his sons, as his legal as 
well as regal heirs., or representatives. Here a preeminence is 
given to the house of Joseph that nothing but a specialty from 
God can ever treach upon, as happens to be the case in the 
special and peculiar blessing of Judah's house, which we will 
notice in its proper connection. 

]N'one of the twelve sons of Jacob, save Judah, were so 
highly honored as was Joseph ; and the reader would do well 
to fix it in his mind, so as never to be lost sight of, that what- 
ever was promised Joseph, and not fulfilled to him, viust he 
transferred to Ephraim and Manasseh; or that wdiatever w^as 
promised him or his sons w^as rather to the house, or family, 
than to them as individuals. We will now notice the prom- 
ises, or blessings, of Joseph more particularly, and with them 
the promises to his " two sons," for they are the same, whether 
to father or son. 

In the forty-eighth chapter of Genesis, first verse, we are 
told that when Joseph was informed that his father Jacob was 
sick, he took his "two sons, Ephraim and Manasseh, with 
him." For what purpose we are not informed, but from what 
follows in the blessing of them, we can see at a glance tliat he 
took them for the express purpose of having his father pro- 
nounce upon them the blessing that he did. Joseph under- 
stood perfectly his rights and prerogatives as the birthright 
son over the brotherhood of his father's house, lie knew full 
well that in his own person\\Q q,ow\{\ never realize the promises. 
He Jcncw, too, that bondage awaited his father's house in Egypt. 
He knew that he should die before that bondage should end, 
and "made mention of the departing of his father's house" 
from this bondage, "and gave commandments concerning his 
bones" — that is, when this bondage should end, and his fatiier's 



THE KINGDOM OF ISRAEL. 87 

house take their departure for the promised land, they must 
take his bones, and bury them in the land of promise. He 
knew these great promises were not his as an individual, for 
his exaltation as a man was at its zenith at the time the 
promises, or blessings, were pronounced upon him, and hence 
could not refer to him as a man, but to his future headship in 
in his sons, and in his sons alone as tribes, for the "sons," as 
such, died in bondage. Hence he brings them to his father 
Jacob, that he, as a prophet of his God, should seal the bless- 
ing unto Ephraim and Manasseh, as tribal heads of the nation. 
And when Jacob sees the two sons of Joseph, he says, "Who 
are these?" Joseph answ^ers, " They are my sons." Then Ja- 
cob says, "Bring them, I pray thee, unto me, and I will bless 
them." The very purpose for which Joseph had brought them 
to his father, as Jacob well knew; so he accordingly, without 
ceremony or delay, proceeds to bless them. "And Joseph 
brought them near unto him, and he kissed them, and em- 
braced them, and stretched out his right-hand and laid it upon 
Ephraim's head, who was the younger, and his left-hand upon 
Manasseh's head, guiding his hands wittingly, for Manasseh 
was the first-born. And he blessed Joseph [that is, Joseph's 
house in the persons of his two sons], and said, God, before 
whom my fathers Abraham and Isaac did walk, the God who 
fed me all my life long unto this day, the Angel which re- 
deemed me from all evil, bless the lads; and let my name [Is- 
rael] be named on them, and the names of my fathers Abraham 
and Isaac; and let them grow into a multitude in the midst of 
the earth." Joseph is here, in the persons of his "two sons," 
preeminently blessed, and in advance oi all his brethren, none 
of whom had as yet been called up for a blessing. Mark this, 
if you please, for it indicates that his nation-head was to be 
first. He was blessed first, because he was made the first- 
born in the room of Keuben, who had forfeited his birth- 
right; and hence Joseph's blessing was necessarily national, 
or referred to his headship over the house in Reuben's stead. 
He was blessed first because his rule, or reign, was to he first. 
Judah was to rule and finally "to prevail" above Ephraim and 
Manasseh, his two national "brethren." He was not to pre- 



88 THE KINGDOM OF ISRAEL. 

cede but was to succeed the two houses of Joseph. Joseph 
was to lead, and as such was blessed first. 

Touching the rights of the two sons of Joseph as between 
themselves, according to the law "in such case made and pro- 
vided," Manasseh, being the tirst-born, was first to bear rule, 
and so Joseph understood the law; for w^hen his father Jacob 
placed his right-hand upon the head of Ephraim, who was the 
younger of the two, Joseph sought to remove his father's right- 
hand from Ephraim's head to that of Manasseh, for the right- 
hand, being '*the right-hand of power, conferred power, or 
authority to rule, upon whomsoever laid, and thus made the 
left-hand secondary to the right. So if rule was to be to the 
"two sons" of Joseph, it must occur in the order of right- 
hand first, and left-hand second. Do not forget that both the 
sons of Joseph were to rule, for Reuben's rights, as the first- 
born, loere conferred upon both of them. Ephraim was to go 
before, and Manasseh was to follow after; and Jacob, to sat- 
isfy his son Joseph that Manasseh was not denied headship — 
not denied national rule, not denied his rights as a "birth- 
right son" — said of Manasseh: "He also shall become a peo- 
ple; he also shall be great; but truly his younger brother 
[Ephraim] shall be greater than he, and his seed shall become 
a multitude of nations. And he blessed them that day, saying, 
In thee shall Israel bless, saying, God make thee as Ephraim 
and as Manasseh. And he set Ephraim before Manasseh." 
And if so, he must of necessity have set Manasseh behind 
Ephraim just in the same sense he had set Ephraim before 
Manasseh. If Ephraim's blessing carried with it the right 
to rule, or reign, equally so does Manasseh's, for their bless- 
ing was one as to what was conferred, and two only as to the 
time of realization. One was only to go before the other; 
and if so, then the other must follow after him in the same 
capacity of headship. Manasseh's rights are to be considered 
as only in abeyance, while Ephraim's rights are dominant. 
From this conclusion there is no possible escape. The forty- 
eighth chapter of Genesis entire is taken up with the special 
blessing of Joseph's house in the persons of his "two sons." 
And St. Paul (in Ileb. xi. 21) says that "by faith, Jacob, 



THE KINGDOM OF ISRAEL. 89 

when he was dying, blessed both the sons of Joseph," but says 
nothing of his blessing anyone else. Hence we see that there 
w^as something special in this blessing. 

We will now pass on to the forty-ninth chapter of Genesis, 
where Jacob calls all of his sons, " and said, Gather yourselves 
together, that I may tell you that which shall befall you in the 
latter days." He then proceeds to the task in hand, beginning 
with Reuben his first-born, and so on to Joseph, whose case 
w^e now have under consideration. We will see what is prom- 
ised him, and in him promised to his "two sons," and this, 
too, after he had already "by faith blessed the tw^o sons of 
Joseph." Verses 22-26: "Joseph is a fruitful bough, even a 
fruitful bough by a well, whose branches run over the wall. 
The archers have sorely grieved him, and shot at him, and 
hated him; but his bow abode in strength, and the arms of 
his hands were made strong by the hands of the mighty God 
of Jacob; even by the God of thy father, who shall help thee, 
and by the Almighty, who shall bless thee with blessings of 
heaven above, blessings of the deep that lieth under, blessings 
of the breasts and of the womb. The blessings of thy father 
have prevailed above the blessings of my progenitors unto the 
utmost bound of the everlasting hills; they shall be on the 
head of Joseph, and on the crown of the head of him that was 
separate from his brethren." This is full to overflowing, com- 
plete in completeness. Blessings, blessings, blessings — " the 
blessings of thy father have prevailed above the blessings of 
my progenitors," Abraham and Isaac; and not only have pre- 
vailed above the blessings of Abraham and Isaac, but have 
prevailed unto the utmost limits of the everlasting hills. All 
these blessings fall and rest upon the head of Joseph, his fa- 
vorite son. He is to be an aggressive people, a numerous peo- 
ple. Planted by a well of living waters, this "fruitful bough " 
was to bring forth branches that were to run over their national 
wall, or boundary, as first set, and to possess themselves of the 
gates of their enemies. The blessings of Abraham and Isaac 
had not been prevailing, as is here indicated. The nation began 
to bud in Jacob's family, but still the blessings of nationality 
are held in promise only until its designed head shall appear 



90 THE KINGDOM OF ISRAEL. 

to possess it. Abraham and Isaac had not wrestled until na- 
tional day had begun to dawn, and the dark clouds of the long 
preceding night gave way to the ros^^ light of morn. They had 
not prevailed with God and man, and thus become entitled to 
the appellation of "Israel." But Jacob, their son and heir, 
had prevailed with God and man, and hence his blessings of 
Joseph carried with them the power necessary to their fulfill- 
ment — not any abstract power, independent of God, but de- 
pendent upon God, and subject to him. A numerous seed 
was wanted, with which to build up this great national house, 
so long and often promised; and the time had come when 
this numerous seed seemed to be abiiost at the door. The 
twelve foundation-stones were already- laid, in the persons of 
the twelve sons of Jacob; but nothing less than a "mighty 
host" would suffice for this building in the midst of the heathen 
nations, where it was to arise, but to arise only typically and 
preparatory to its final rise. So it seemed needful to this end 
that quiet rest, in seclusion and under a powerful protector, 
in a land of fruitfulness, should be secured to these twelve 
foundation-stones. And God provides for this by sending 
Joseph into Egypt in advance of the rest of the house, for 
Joseph says to his brethren: "God did send me before you to 
preserve life. God sent me before you to preserve you a pos- 
terity in the earth, and to save your lives by a great deliver- 
ance." And here in Egypt they are to remain unmolested 
for and during the period of four hundred years, as told to 
Abraham (less the time from Abraham to the going down 
into Egypt) ; to remain during the life of Joseph, under his im- 
mediate and fostering care, who was called a "father to Pha- 
roah," the king of the land ; and we may suppose that on his 
death the Egyptians would naturally for a long time revere the 
very name of Joseph, the savior of Egypt and of Israel, and 
as such not forget to deal favorably with his house. This view 
we think the sacred book sustains, for it is not until the time 
that their exodus draws near that it is said a governor arose in 
Egypt who knew not Joseph, and made their bondage hard — 
made them to serve with rigor. Be this as it may, when their 
time of deliverance came thev must have numbered above three 



a HE KINGDOM OF ISRAEL. 91 

million souls, "six hundred thousand of whom drew the 
sword," and started for the promised land. But before the}- 
reach and enter upon the same, Moses, their great leader, law- 
giver, and prophet, blesses the various* tribes again. And as 
our special business is now with Joseph's house, we will take 
it up, and see what Moses has to say of it. 

Deuteronomy xxxiii. 13-17 : "And of Joseph he said, Blessed 
of the Lord be his land, for the precious things of heaven, for 
the dew, and for the deep that coucheth beneath, and for the 
precious fruits brought forth by the sun, and for the precious 
things put forth by the moon, and for the chief things of the 
ancient mountains, and for the precious things of the lasting 
hills, and for the precious things of the earth and the fullness 
thereof, and for the good-will of him that dwelt in the bush; 
let the blessing come upon the head of Joseph, and upon the 
top of the head of him that was separated from his brethren. 
His glory is like the firstling of his bullock, and his horns are 
like the horns of unicorns : with them he shall push the peo- 
ple together to the ends of the earth, and they are the ten 
thousands of Ephraim, and they are the thousands of Manas- 
seh." This last blessinof of the house of Joseph is verv full 
indeed, even fuller than the one pronounced by his father Ja- 
cob, and is national in the highest degree, and in no sense is 
it personal, as applied to himself or sons, for they had long 
ere this passed away. This blessing by Moses is j^ecuUar in 
that it was spoken of Joseph, when he, as a man, and his 
two sons, had been dead for many years. It is jjeculiarm that 
it points out in " his bullock " the national ensign on the banner 
of Israel; for by an ox was Ephraim's (or Israel under Ephraim) 
banner known. We find the people, on the occasion of Moses's 
long delay of return from Mount Sinai, making a calf, or ox, 
and calling it their god, and worshiping it. And again, when 
Jeroboam broke off with the ten tribes, he set up calves in 
Bethel and Dan, and also in Samaria. And in this national 
ensign of an ox we are tauglit the peculiar qualities and char- 
acter of the Israelitish nation. It was to be patient, sure- 
footed, of vast strength, and furious when aroused, and j;ecu^ 
iar in "the two horns" of the ox, representing the "two sons" 



92 THE KINGDOM OF ISRAEL. 

of Joseph; for we are plainly told that the "horns" ''are the 
ten thousands of Ephraim, and the thousands of Manasseh." 
It is peculiar in that it teaches us that Ephraim and Manasseh, 
as the "horns," are to "push the people together to the ends 
of the earth," showing most clearly that universal empire is 
vouchsafed to God's Israel. 

What more can we say — what more need we say — to prove, 
or show, that the promises to Abraham, Isaac, and Jacob were 
national, and never fulfilled, and could not have been fulfilled, 
in them personally? and to show that the promises w^ere trans- 
ferred to the house, or tribe, of Joseph, and first in Joseph's 
house, to the tribe of Ephraim, not to the man Ephraim? 

The rulership was to be tribal and honorary, and limited to 
the coming of "Shiloh." And when he comes the second time, 
all other forms of human headship cease forever, and a pure, 
unmixed theocracy commences its reign over the numberless 
tribes of earth. At that time it is no longer to be considered 
as an honorarydWdiv, hut as a reality — a tangible something of 
durance, not subject to change or deteriorations, but to be God's 
in reality, and not in any honorary sense, and to be as God, end- 
less and universal. The tribes bear rule in an honorary sense 
"until He comes, whose it is" inherently. 



CHAPTER IX. 

TliE IxiNGBOM OF ISRAEL UnDEK EpHRAIM, ITS FiRST HeAD.— 

Typical Dispensation, with a Digression upon the Com- 
ing OP SiiiLOH and the Sceptersuip of Judah. 

THE "coming of Shiloh" has much more meaning in it 
than is commonly apprehended. That it has direct refer- 
ence to the coming of Christ the first time as the Saviour of 
the world, we suppose no one doubts; but we apprehend that 
it has also direct reference to his second advent as well as 
his first. This will appear when w^e examine attentively the 
blessing of Judah. The scepter departing from Judah has 
two points of fulfillment— one after the first advent, and the 
other at the time of the second advent of Christ. 

Bishop Newton, quoting and agreeing with Bishop Sher- 
lock, of London, says: "The word shebat^ w^hich we translate 
scepter, signifies a 7'od or staff of any kind, and particularly 
the rod or staff which belongs to each tribe as an ensign of 
their authority; and from thence it is transferred to signify a 
tribe as being united under one rod or stafip of government, 
or a ruler of a tribe." They admit, also, that the word shehat 
means "a scepter of kingly rule," but that in this sense it 
cannot be applied to the tribe of Judah; for, say they, "it 
could not with any sort of propriety be said that the scepter 
should not depart from Judah when Judah had no scepter." 
"But Judah had a rod or stafi:' of a tribe, for he w^as consti- 
tuted a tribe as well as the rest of his brethren." So, then, 
according to this view, every tribe had a stajf^ or scepter, that 
constituted them a distinct political organization. To this we 
agree most heartily, for so w^e have said again and again. The 
tribes were separate and distinct nations, and their boundaries 
geographically as definitely defined as were the several states 
in the old confederation of March 4, 1789. Dr. Clarke agrees 



94 THE KINGDOM OF ISRAEL. 

with the two English bishops cited in restraining the '' scep- 
ter" to the tribe onl}^ as a tribe, and not of political sway over 
the nation as in its unity. He says, "The word signifies a 
tribe, and that Judah shall continue a distinct tribe till the 
Messiah shall come ; and it did so, and after his coming it was 
confounded with the other tribes, so that all distinction has 
been lost ever since." 

So much for the learned on the tribal meanine; of the word 
shebat, while they all admit that it also means a kingly scep- 
ter as we commonly understand the term. We know that 
its first meaning must be of tribal identity, for when Shiloh 
did come the first time the tribe of Judah existed as such; 
but that no scepter of national confederate rule existed in 
Judah's hands when Christ came is verj- evident. IS'or, in- 
deed, had such a national sceptership existed in Judah's tribe 
since the Babylonish captivity. They returned from that 
captivity by the royal decree of the king whose subject-slaves 
they were, and "material aid" was furnished out of royal 
bounty to rebuild their fallen temple and city; and when 
Christ came they were a subjugated people — a Roman prov- 
ince. Not even the semblance of a confederate national scep- 
ter remained to them at the first advent of Christ. Nor was 
"the gathering of the people unto him," as was promised, but 
rather a gathering of the powers that were then and there 
against him. 

These things being considered, we must look further for a 
complete realization of the "scepter" promised to Judah. 
Dr. Hales and others contend, while Bishops Newton and 
Sherlock admit, that the w^ord shcbat means scepter, in the 
common acceptation of the term, as referable to kingly sway 
or rule. Dr. Hales, deeming political rule as the jyrojn^r and 
legitimate meaning of the term rendered scepter, tries to 
prove that the judicial power of life and death was not taken 
away from th^ Jews until about eleven years after the birth 
of Christ, and that this fact alone proves that the scepter did 
not depart until that power was taken away, admitting, how- 
ever, that "shortly before the birth of Christ a decree was 
issued by Augustus Cresar that all the land of Judah and Gal- 



THE KINGDOM OF ISRAEL. 95 

ilee should be enrolled, or a registry of persons taken, \\\ 
which Christ was included." St. Luke (ii. 1-7) says the same, 
and upon this point there can be no diversit}' of opinion, 
Christ, then, was born a subject of Caesar; and if so born, he 
was not a subject of any other civil polity. It is all fustian to 
talk about the Jews swaying a scepter, when they were but a 
Roman province. But if Dr. Hales be correct in assuming 
that the Jews exercised the life and death power under the 
Romans, this alone was sufficient to prove that the scepter was 
still in their hands. He gains nothing for his cause by this 
assumption ; for Shiloh was an official person — he was a priest; 
but not such at his birth, but became, or "was made," such at 
the age" of thirty-three or thirty-four years, when he was in- 
ducted into his office of High -priest on Mount Calvary in the 
moment of his death. He was not "Shiloh" until that event 
and time. So, then, "Shiloh " did not come until some twenty- 
two years after the life and death power was taken away from 
the Jews. Dr. Hales is certainlv correct in claimins; for the 
word rendered scepter the significancy of political or civil rule 
over the confederate whole, but wrong in claiming it for the 
Jews at the coming of Christ. We are fully satisfied that 
Drs. Clarke and Hales, as w^ell as Bishops Newton and Sher- 
lock, are all correct in part — Dr. Clarke and the two bishops 
in claiming for the word shebai, rendered scepter, the meaning 
of tribal distinction; for Judah as a tribe did most certainly 
exist at the first coming of "Shiloh." We are informed by 
Scripture itself that Christ did come of Judah; so, then, Ju- 
dah existed, and was known as a separate tribe, when Christ 
came, or else that fact could not have been known. Dr. Hales 
and others are correcfin claiming for the word shebat its most 
common acceptation of scepter, in a political or civil line, as 
swayed over the company of nations; but in this sense it can- 
not be received and applied to Judah's rulership as a tribe 
over the confederate nation at the first advent. Scepter, in its 
regal sense, when applied to Judah in the passage under con- 
sideration, must be held in abeyance until Judah, restored in 
full, is again possessed of the scepter of state as under David 
and Solomon ; and w^hen so possessed, she is to bear rule or 



96 THE KINGDOM OF ISRAEL. 

sceptership over the whole nation until the second advent of 
Shiloh; and then, as before remarked, all tribal sceptership or 
rule ends forever, and a pure theocracy springs into endless 
and universal life, and then loill be the ''gathering of the people 
unto him.'' 

These different views of the learned upon the term scepter 
are thus harmonized, and the seeming inconsistency of the 
Scriptures and their seeming disagreement with known facts 
are reconciled, and at the same time sustain our theory as pub- 
lished in 1864 — that is, that there was to arise a "latter day" 
Judah, or Jerusalem, possessed of the scepter over the whole 
Israelitish nation as a confederac}-; and once possessed of the 
scepter, it was to remain in her hands till the second advent 
of Christ, who would then seize the reins of government as 
*'King of kings and Lord of lords." Such is the Bible his- 
tory of God's national Israel, and such are the developed facts 
of the past, and the future will record itself most unmistak- 
ably to the filling up and the finishing of the picture as copied 
by us from inspiration. 

We are taking rather a wide range while speaking of the 
kingdom of Israel under Ephraim. We have digressed till 
we find ourselves talking about the final head of God's Israel, 
while, indeed, we are under the first or Ephraim's head, and it 
not discussed yet This may not be amiss, however, as the 
reader will thus be prepared to anticipate us, and grasp more 
readily every step of advance the uHtion may make from 
the first under Ephraim to the seventh and last under "the 
Lion of the tribe of Judah." 

We will now return and take up Ephraim's headship, and 
beg the reader to bear in mind the various promises and facts 
noted by us, for surely they are sufiicient, for the present at 
least, and are national in their character throughout, and in 
no future sense do they apply to the person of Joseph or his 
two sons. First, then, of Ephraim, for it is said "he set 
Ephraim before Manasseh." It follows, then, as before re- 
marked, that if Ephraim leads, then Manasseh must come 
after him in the same capacity of ruler. We take up the peo- 
ple at the point of time that they leave the land of bondage 



THE KINGDOM OF, ISRAEL. 97 

numbering about three million souls, six hundred thousand 
of whom drew the sword, and set out for the promised land 
under the leadership of Moses. We follow them in their forty 
years' journeyings in the wilderness into the land of promise, 
which they enter with Joshua, an Ephraimite, at their head 
as captain-general and leader of their hosts in battle. We 
find that under this Ephraimitish leader this wandering, mi- 
gratory Hebrew people rapidly subdued, drove out, and put 
to the sword the Canaanitish nations that were in possession 
of the land, and organized in their stead the first theocratic, 
democratic, republican, states-rights, confederate government on 
earth, with Joshua as the first president, judge, or chief ex- 
ecutive. Thus began to be fulfilled the promises to the patri- 
archal fathers of nationality in one of their sons of proxy. 
This organic structure, under the Ephraimitish tribal head in 
its oneness, and under the thirteen tribal heads in its severalty 
or plural form of sovereign States, remains intact for about 
five centuries ; but finally, under Samuel, the last judge or 
president, the people, by permission of God, added to their 
republic royalty, with Saul, a Benjaminite, chosen by God, 
and ratified by the people, as their first king. But this addi- 
tion did not change or afiect the theocratic, democratic, 
republican, states-rights, confederate form of their govern- 
ment; it seems rather to have been a change of name than of 
any change in the form or nature of their government, for 
the kings under the law had no more power than did the 
judge, or president. Saul, the first king, presumed to exer- 
cise the power of life and death independent of the people, 
but was stopped by the people, who revoked his edict. When- 
ever their kings did exercise the power of life and death, it 
was a usurpation, and denounced by God. David, the sec- 
ond king of Israel, wickedly presumed upon his position as 
head of the nation, and murdered in cold blood Uriah, for 
which act God severely chastised him ; and he learned wisdom 
and his duty as a king by his chastisement and God's timely 
rebuke, for he was careful never again to be guilty of such 
a high-handed usurpation of power; and it is recorded to his 
honor as a prince that he committed but the one political sin. 
7 



^8 IHE KINGDOM OF ISRAEL. 

According to his oft and most hearty confession, as well as 
other sacred records, he did sin most deeply as a man, but 
never again as a king or prince. His duties were well defined 
as an administrative officer, and he was careful to observe them. 

The office of king, as well as that of chiefs of the tribes, was 
elective by the people as a democracy, and appointive by God 
as a theocracy ; and the Bible history certifies to us that the 
kings were often appointed by God, and always ratified by the 
people. See Deuteronomy xvi. 18, upon the elective subject: 
"Judges and officers shalt thou make thee in all thy gates, 
which the Lord thy God giveth thee, throughout thy tribes." 
When David was to be made king over the tribe of Judah, we 
find that the men of Judah took him, and made him king; 
and seven and a half years thereafter, when he was to become 
king of all Israel, we find "all Israel" made him king. 

Bishop Xewton, in speaking of the " lawgiver" that was to 
arise out of Judah, says: "The government was only of a sin- 
gle tribe, and the lawgiver could be of no more. Nor had the 
tribe of Judah at any time a legislative authority over all the 
other tribes ; no, not even in the reigns of David and Solomon. 
When David appointed the officers for the service of the tem- 
ple (1 Chron. xxv. 1; Ezra viii. 20), and when Solomon wa& 
appointed king and Zadok priest (1 Chron. xxix. 22), these 
things were done with the consent and approbation of the 
princes and rulers of Israel. Indeed, the whole nation had 
but one law, and one lawgiver, in the strict sense of the term. 
The king himself was not properly a lawgiver; he was only 
to have "a copy of the law," to "read therein," and to "turn 
not aside from the commandments to the right-hand, or to the 
left, to do more or less than the law commanded him to do." 
(Deut. xvii. 18, 19.) This is enough to show what were the 
prerogatives and duties of a king, and that this addition of a 
king did not change the theocratic, democratic, republican, 
states-rights, confederate form of government. 

A king was provided for in the law as given them by Moses. 
(Deut. xvii. 14-20.) This head of Israel, or the kingdom of 
Israel under Ephraim, stood, as remarked, about five hundred 
years; and it was not at all necessary that the reigning judge^ 



2 HE KINGDOM OF ISRAEL. 99 

president, or king should be of the tribe of Ephraim to con- 
stitute it the kingdom of Ephraim ; not by any means, for we 
know that judges arose out of various tribes, yet the kingdom 
was Ephraim's notwithstanding. Saul, the first king, was not 
of Ephraim, but of Benjamin, yet the kingdom was Ephraim's 
in an honorary sense. We know, however, that the capital 
city was always within the limits of the ruling tribe's bound- 
aries, and that the king, in all cases, resided within the ruling 
tribe. Such being the case, we find in Ephraim's reign of 
five hundred years, more or less, that the capital was in his 
tribal lines ; but when the kingdom was to pass from Ephraim 
to Judah, then the capital city is changed to Jerusalem, or 
jointly to the City of David, or Mount Zion and Jerusalem. 
Mount Zion, the king's residing-place, was in Judah. There 
was no positive sovereignty, or rule, conferred upon any tribe ; 
it was only an honorary afiPair. Joseph's house was honored 
by being simply known as the nominal head of the nation for 
two reigning periods — the one under Ephraim of five hundred 
years before disruption, and the other to be under Manasseh, 
not yet fully known as to its length. We await in part the 
fulfillment of Manasseh's tribal headship over all Israel. Sev- 
enty-five years, however, have already expired. 

Thus have we followed the promises of nationality from 
Abraham to a typical fulfillment in the kingdom of Israel 
under Ephraim; for typical it must be considered, as it has 
passed away, and is now numbered among the things that 
have been. 



CHAPTER X. 

The Kingdom of Israel Under Ephraim, its First Head. — 
Typical Dispensation. — Historically Considered. 

IF the Scripture promises that we have adduced, and showu 
to be applicable to Ephraim and Manasseh as heads over 
Israel, are not satisfactory to the reader's mind; if he is 
not prepared, under these promises, to look for " a kingdom of 
Ephraim" — if he doubts the fact that there ever arose or ex- 
isted such a kingdom, in fulfillment of the promises referred 
to — let such a one read the seventh chapter of Isaiah, and 
doubt no more as to the "kingdom of Ephraim" over all Is- 
rael in answer to the promises. For we hold that if such a 
kingdom did arise, it arose in answer to, or in fulfillment of, 
the promises. Isaiah vii. : "And it came to pass in the days 
of Ahaz, King of Judah, that Rezin the King of Syria, and 
Pekah, King of Israel, went up to war against Jerusalem. 
And it was told the house of David [or Judah], saying, Syria 
is confederate with Ephraim" — that is, in this war against the 
Jewish nation, these two kingdoms were allies, or confederated 
and banded together. Then if "Syria," in this passage, is a 
nation ^udi \n confederation with "Ephraim," it follows that 
"Ephraim" is also a nation; for the Syrian nation could not 
be supposed to be in confederation with any thing less than a 
nation ; and that it does not mean simply the tribe of Ephraim 
as a nation, but rather the Israelitish nation under Ephraim's 
head, is evident from the fact that "Pekah" was the king of 
the nation here called "Ephraim" that was said to be "con- 
federate with Syria." The passage says that "Pekah" was 
the King of Israel, so it is plain that " Ephraim " and "Israel " 
are synonymous terms, and mean one and the same thing 
when applied to the nation. This should be satisfactory to 
anyone; but as inspiration adds much more upon the point, 
we will give further quotations from the Scriptures for the 



THE KINGDOM OF ISRAEL. 101 

satisfaction of the reader. Upon the announcement to King 
Ahaz of this confederation against the kingdom of Judah, we 
find that he feared this powerful alliance; and God sends 
Isaiah the prophet to King Ahaz, to encourage him and to 
give him the assurance that this evil coalition should fail of 
its object, which was the overthrow of the kingdom of Jerusa- 
lem, or throne of David. He says to Ahaz : " Take heed, 
and be quiet; fear not, neither be faint-hearted for [or on ac- 
count of] the two tails of these smoking fire-brands," Syria 
and Ephraim. This should have been, and doubtless was, 
encouraging to King Ahaz and his nation, since God calls 
these two nations, that were banded together against them, 
simply "smoking fire-brands" — burned and still burning to 
consumption. I^othing now remains of these two great nations 
but the most unimportant part, the " tails," or latter ends of 
them. So "fear not," house of David, nor be " faint-hearted." 

God. admits that Syria and Ephraim had taken evil counsel 
against Jerusalem and its king, saying, "Let us go up against 
Judah, and vex it, and let us make a breach therein for us, 
and set a king in the midst of it." But God said, "It shall 
not stand, neither shall it come to pass. Though [or notwith- 
standing] the head of Syria be Damascus [its capital city], and 
the head of Damascus be Rezin [the king]; . . . and the 
head of Ephraim be Samaria [its capital city], and the head 
of Samaria" be Pekah, the king; yet " within three-score and 
^wQ years shall Ephraim be broken, that it be not a people," 
or nation. This is but reiterating the before-noticed fact — that 
is, that "Ephraim" was a nation, and "Syria" was the same 
thing, and nothing difi:erent; each was to be known by its 
capital city as well as by the name of her reigning king. So 
there can be no mistake as to "Ephraim " being of the same 
import as Israel when referable to the nation : known first by 
her name, "Israel;" secondly, by the name of her capital 
city, "Samaria;" and, thirdly, by the name of her reigning 
sovereign, " Pekah," who is called " the King of Israel." 

Again, in the seventeenth verse, God says to King Ahaz, who 
was. King of Judah, that he would bring upon him, and upon 
his people, and upon the house of his father David, " days that 



102 THE KINGDOM OF ISRAEL. 

have not come, from the day that Ephraim departed from Ju- 
dah." 

Now, what was the departing of Ephraim from Judah, but 
the identical departing of the ten tribes of Israel from the 
house of David, upon the accession of Rehoboam to the 
throne, as God had before said that the}- should do ? It was 
that very thing and nothing else. So here again, in unequiv- 
ocal terms, we are informed that "Israel" and "Ephraim" 
are one and the same nation — that they are convertible, or 
interchangeable, terms when applied to the nation. We will 
proceed with the Bible proofs upon this head. Isaiah ix. 8, 9: 
" The Lord sent a word into Jacob, and it hath lighted upon 
Israel. And all the people shall know, even Ephraim and the 
inhabitant of Samaria." Here "Jacob " and " Israel," in the 
first couplet, answer to each other, and are the same as 
Ephraim and Samaria in the second; the second being but a 
repetition of the first, showing that Jacob, Israel, Ephraim, 
and Samaria are but different names for the same nation. 
Verse 21 : Manasseh is said to eat Ephraim ; "and Ephraim, 
Manasseh ; and they together shall be against Judah," show- 
ing at one glance the three national heads we claim in the 
promises, one of which is Ephraim, and now under considera- 
tion. Jeremiah vii. 15: God says to Judah, "And I will cast 
you out of my sight, as I have cast out all your brethren, even 
the whole seed of Ephraim." This casting out of ^' the whole 
seed of Ephraim" was the total overthrow and captivity of 
the kingdom of Israel by Shalmaneser, a heathen king. So 
we see again that Israel and Ephraim are treated as one by 
inspiration. 

Jeremiah xxx. and xxxi., in full, is a grand restoration of 
God's national Israel; and in the ninth verse of the thirty-first 
chapter, God says: "I am a father to Israel, and Ephraim is 
my first-born." Now, we do know that neither the man 
Ephraim nor the tribe Ephraim were God's first-born tribe or 
man; but we do know that the Bible teaches that the king- 
dom of Israel, organized by Joshua, was called " Ephraim," 
and was "the first-born" kingdom of God. Kingdoms had 
been born long, long before Ephraim's, but not of God. 



THE KINGDOM OF ISRAEL. 103 

Verse 18: Ephraim, bemoaning himself, says, '' Thon hast 
chastised me, and I was chastised as a bullock [his national 
ensign was a bullock] unaccustomed to the yoke; turn thou 
me, and I shall be turned." God hears Ephraim bemoaning 
and confessing himself, and says unto him: "Ephraim, my 
son, is a pleasant child, for since I spake against him, I do 
earnestly remember him still ; therefore my bowels are troub- 
led for him; I will surely have mercy upon him." This, as 
before remarked, is embraced in the grand restoration decree 
or promise in the thirtieth and thirty-first chapters of Jer- 
emiah, and is at this writing yet /i/^wre; and we now use it only 
for the purpose of proving the fact that there was such a head- 
ship over Israel as " Ephraim's." In the last quotation above, 
when God says, "I will surely have mercy upon him [Ephra- 
im]," he says to Ephraim, "Turn again, virgin of Israel, 
turn again to these thy cities." Here "Ephraim" is styled 
"the virgin of Israel," and, in the next verse, a "backsliding 
daughter," which can only be applicable to the government 
that bears Ephraim's name. 

A government, I believe, is ever reckoned "feminine," and 
in the passage above where "virgin" and "daughter" occur 
they evidentl}^ refer to Ephraim, in the former part of the 
passage, who was bemoaning and confessing, and whom 
God said "he remembered." Hosea xi. 1-3: "When Israel 
was a child, then I loved him, and called my son out of Egypt. 
. . . . I taught Ephraim also to go, taking them by their arms." 
"Taking them by their arms," when applied to the nation, is as 
it should be, but not so if spoken of Ephraim as a man long 
since dead. 

Ephraim and Israel, even in childhood, are treated as one^ 
when God takes Ephraim, or Israel, "by the hand " and leads 
"them" forty years through the wilderness. The children of 
Israel, or the ten tribes, being carried away captive by the 
Assyrians, we are told in 2 Kings xvii. 24, "The King of As- 
syria brought men from Babylon, and from Cuthah, and from 
Ava, and from Hamath, and from Sepharvaim, and placed them 
in the cities of Samaria instead of the children of Israel; and 
they possessed Samaria, and dwelt in the cities thereof." "Sa- 



104 THE KINGDOM OF ISRAEL. 

maria," then, must have been a country, and not simply a city of 
that name which was the capital of Israel. They could not dwell 
in the cities of the city of Samaria; cities could not be within 
a city. Samaria, like Jerusalem, was the capital of a nation, 
and often gave name to the whole nation, or government, ad- 
ministered at that place. This calling of the government by 
the name of its capital city is common with us at the present 
day, for we speak of the government of Paris, London, St. 
Petersburg, etc. Samaria, then, as well as Ephraim, was the 
proper name of Israel. Hence Israel, Ephraim, and Samaria 
are synonymous terms when used in reference to the nation. 

In 2 Chronicles xxv. 6, Amaziah, King of Judah, is said to 
have "hired a hundred thousand mighty men of valor out of 
Israel" to assist him as soldiers in his armies. "But there 
came a man of God to hira, saying, king, let not the army 
of Israel go with thee ; for the Lord is not with Israel, to wit, 
ivith all the children of Ephraim.'' So, then, the one hundred 
thousand Israelites, called the "army of Israel," are declared 
to be "the children of Ephraim." "Then Amaziah separated 
them, to wit, the army that was come to him out of Ephraim, 
to go home again." Proofs upon proofs follow in profuse 
abundance, to show that Ephraim had a kingdom under his 
headship known and acknowledged as "Israel;" and if further 
proof is wanting, then let the reader turn to the book of Ro- 
sea, and read, beginning at the fourth chapter, to the end of 
the book, and he will find the name Ephraim applied to Israel 
no less than thirty-six times. The proofs there are so very 
numerous that we cannot think of copying them here; so 
we will leave the reader to find and read in full for his sat- 
isfaction. 

The Israelites are sometimes noted as being in "two fami- 
lies." Ezekiel (xxxv. 10) names them thus. God, in the out- 
set of this chapter, directs his prophet to set his face against 
Mount Seir, and to pronounce a curse against that nation, be- 
cause it had shed the blood of the Israelites, and had hated 
them. "Because thou hast said. These two nations, and these 
two countries, shall be mine, and we will possess it.'^ Now, 
"these two nations," or families, were those of Joseph and 



THE KINGDOM OF ISRAEL. 105 

Judah, as will .appear from the twenty- third chapter of Eze- 
kiel, where they are styled "two women, the daughters of one 
mother/' and were known as such before they left the house 
of bondage, or Egypt, known as such in their youth or girl- 
hood ; "and the names of them were Aholah the elder, and 
Aholibah, her sister; and they were mine, and they bare sons 
and daughters. Thus were their names: Samaria is Aholah, 
and Jerusalem Aholibah.'^ It is thus given us in plain terms, 
first, that in Jacob's house there were two distinct "families," 
and not only so, but they were known as such before they left 
Egypt; and secondly, that the elder of the "two" was named 
Aholah, or Samaria, and the younger, or later one, in history, 
was named Aholibah, or Jerusalem. Here, as in many pas- 
sages, "Samaria," the capital city of Israel, is put for the 
whole nation over which it was the administrative head; and 
Jerusalem, the capital city of the kingdom of Judah, is put 
for the whole nation. As "Samaria," or Israel under Ephra- 
im, was the older of the two national heads — for she arose about 
^\Q hundred years prior to the kingdom of Judah — she is here 
styledthe "elder." The ^w;o are also heldas"elder"and "young- 
er" in the sixteenth chapter and forty-sixth verse of Ezekiel. 
And thissixteenthchapter, forty-fifth and forty-sixth verses, and 
others to its close, discloses the fact that one of these "two 
nations" holds within itself two families, thus making three 
ruling heads to God's ancient people; for let it not be forgot- 
ten that he calls them "mine" — and the one of the two that 
held within itself ^i6'o/a?7iiYi>5 was Joseph's house, represented, 
as before noticed, by Ephraim and Manasseh. Joseph, as re- 
marked, was by preeminence styled "the son of Israel," over, 
or above, his 'brethren, with the exception of Judah. They 
were all properly called 'the sons of Jacob, as a man and fa- 
ther, by the ordinary course of generation; but Joseph was 
the son of "Israel," which was something very different from 
being simply the son of Jacob. Jacob had his name changed 
from Jacob to "Israel," "because he had power with God and 
man, and had prevailed." So we conclude that "Israel" means 
one who has power to prevail, or succeed, not only with man, 
but also with God. Then, if Joseph is made the son of his 



106 THE KINGDOM OF ISRAEL. 

prevailing father, he must be a son of the same prevailing 
nature as his father; for as his father was '' Israel, '^ he also 
must become "Israel" — he "must prevail «with God and man 
— to be a legitimate son of his father; and as he was to pre- 
vail with or over man, we take it in the sense of national 
rulership, and as having no reference to himself as a man, 
but to his tribal rule in the "two families, '' or tribes, of his 
house — that is, Ephraim and Manasseh. For Jacob, simply 
as a man^ to prevail with man would have been too small an 
affair to have engaged so large a share of sacred attention, 
unless such a prevailing be made to have first a tj'pical mean- 
ing, and afterward a more enlarged and realizing one, which 
must be in a national sense, so far as prevailing with man is 
concerned. His prevailing with God has evidently a twofold 
meaning — that is, a national and a spiritual one— for he never 
could prevail, as indicated that he would, even with man, un- 
less he had inevailed with God, who alone was able to give 
him prevailing power over man. God must first elect, or 
choose, him as a ruling head of his fellow-men, before he 
could bear rule over God's chosen people. And the fact that 
God's national people ever after bore the name "Israel" is 
proof sufficient that the "prevailing" had reference to was 
national in the main or first sense, and only incidental in 
the second, when applied to the Church. For "all Israel" pre- 
vailed in a national sense, while very many did not prevail in 
a spiritual sense, and he that does not prevail with God in a 
spiritual sense is not a spiritual Israelite. "All are not Israel 
who are of Israel" — that is, all are not spiritual Israelites who 
are of the Israelitish nation; and "he is not a Jew who is one 
outwardly, but he is a Jew who is one inwardly, or spiritual- 
ly," is a parallel passage to the one above, and it proves fur- 
ther that the name "Israel," when applied to the nation, was 
one of descent, or heirship, from "Israel" the father to his 
"two sons," Ephraim and Manasseh. For Israel, in blessing 
the two sons of Joseph, says, "Let my name be named on 
them" — that is, let them be called "Israel'' — and the nation, 
of which they were the honorary heads, was always so called, 
Ephraim being first, as he "set Ephraim before Manasseh," 



THE KINGDOM OF ISRAEL. 107 

and when Manasseh's day of reigning arises, be arises as a 
matter of necessity behind, or after, Ephraim's day, and he will 
properly be called "Israel'^ also. This of itself is enough to 
prove that headship went wherever the name "IsraeP' was 
conferred; and such being the fact, we are warranted in call- 
ing any nation "Israel'^ that in theory and practice conforms 
to the Bible — theocratic, democratic, republican, states- 
rights, confederate form of government, and no others. And 
the United States of America, being in its early history such 
a government, we are warranted in calling it God's Israel — 
that is, a Bible government. But on the other hand, wher- 
ever it, in practice, ceased to be a theocratic, democratic, re- 
publican, states-rights confederacy, it at once ceased to be 
an "Israel of God.'' But we do not propose in this place to 
take up the United States of America as an Israel of God, and 
discuss it, for it is preceded by the reign of Judah in order of 
time; and hence we shall now give attention to Judah, and 
then to Manasseh, or the United States of America. 



CHAPTER XI, 



The Kingdom of Israel Under David, or Judaii, its Second 
Head. — Typical Dispensation. — Prophetically and His- 
torically Considered. 

IN accordance with our plan, we now take up the national- 
ity of Judah, as we find it in Scripture promises, com- 
monly called blessings. Jacob, in the forty-ninth chapter of 
Genesis, "called unto his sons, and said. Gather yourselves 
together, that I may tell you that which shall befall you in 
the last days." Of course he did not mean what was to befall 
his twelve individual sons, for that of which he was about to 
speak was to befall them " in the latter days,'' which, to say the 
least, was a remote or distant time, and was consequently 
spoken of them in their descendants and in a national sense. 
In verses 8-10, Jacob says : "Judah, thou art he whom 
thy brethren shall praise ; thy hand shall be in the neck of 
thine enemies; thy father's children shall bow down before 
thee. Judah is a lion's whelp; from the prey, my son, thou 
art gone up; he stooped down, he couched as a lion, and as 
an old lion ; who shall rouse him up ? The scepter shall not 
depart," etc. This is all national, and in the future; for his 
literal brethren never did bow to him, nor have w^e any evi- 
dence that he ever had his hand in the neck of his enemies, 
or that any preeminence whatever was his ; and in fact he 
bowed down, together with his other brethren, to Joseph their 
brother, when they went down into Egypt. It is all prophetic 
of the future of Jacob's sons nationally. They were all (Levi 
excepted) promised nationality, but to Judah and Joseph 
alone was promised national headship or dominion over the 
other tribes or states. 1 Chronicles v. 2: "For Judah pre- 
vailed above his brethren, and of him came the chief ruler." 
This, with many other passages, is spoken in the past tense, 



THE KINGDOM OF ISRAEL. 109 

but is of necessity future. In Psalm Ix. 7, it is said : " Gilead 
is mine, and Manasseh is mine; Ephraim also is the strength 
of mine head; Judah is my lawgiver;" and if a lawgiver, he 
must have been so nationally, for at this writing Judah had been 
dead many generations. In Psalm Ixxviii. 67-69: "Moreover 
he [the Lord] refused the tabernacle of Joseph, and chose not 
the tribe of Ephraim ; but chose the tribe of Judah, the Mount 
Zion which he loved. And he built his sanctuary like high 
palaces, like the earth which he hath established forever." 
This passage proves that Ephraim's reign has an end, but Ju- 
dah's, under David, shall be endless as the earth; and this 
proves that Judah and Mount Zion are one and the same — 
"Judah, the Mount Zion which he loved." In Psalm Ixxxix. 
3, 4, it is said, " I have made a covenant with my chosen, I have 
sworn unto David my servant. Thy seed will I establish for- 
ever, and build up thy throne to all generations." I^ow, all 
that is said of David applies to Judah, for he was Judah's 
head; and applies also to Mount Zion, for it was "Judah, the 
Mount Zion which he loved." Again, in the verses 19-36 of 
same Psalm of David, it is said: "I have laid help upon one 
that is mighty ; I have exalted one chosen out of the people. 
I have found David my servant ; wMth my holy oil have I 
anointed him. ... I will beat down his foes before his 
face, and plague them that hate him. . . And in my name 
shall his horn be exalted. I will set his hand also in the sea, 
and his right-hand in the rivers. He shall cry unto me [say- 
ing]. Thou art my Father, my God, and the Rock of my salva- 
tion. Also I will make him my first-horn, higher than the 
kings of the earth. My mercy will I keep for him forever- 
more, and my covenant shall stand fast with him. His seed 
also will I make to endure forever, and his throne as the days 
of heaven. . . . My covenant will I not break, nor alter 
the thing that is gone out of my lips. Once have I sworn by 
my holiness that I will not lie unto David. His seed shall 
endure forever, and his throne as the sun before me." "My 
first-born," in this passage, appears to conflict with the same 
statement as to Ephraim as already noticed. "Ephraim " 
was emphatically the " first-born ^^ nation of the types, while 



110 THE KINGDOM OF ISRAEL, 

Judah, or David's throne, was not; but now, under the prom- 
ise and oath of God, ''he will make him his first-born," will 
make him higher than, or superior to, all the kings of earth. 
He is now to succeed to tlie throneship of earth, now to be 
made the birthright heir. Thus considered, there is no diffi- 
culty in seeing how David's kingdom, which arose after 
Ephraim's, and as such was the second-bovu, is finally to be 
advanced to the rank or position of the birthright kingdom, 
or to the rank of the first-born. This can only be true of Ju- 
dah, or David's kingdom, under the antitypical, or latter-day, 
period; for under the first, or typical, age Ephraim's Israel 
was most emphatically the first-born, as shown above; hence 
a second, or latter-day, dispensation is necessitated as antityp- 
ical to the first, and it is under this latter-day dispensation 
that Judah takes rank as the first-born nation of God. She 
was the second-born in the first, or old, Shemitic dispensa- 
tion, but is the first in this the realizing age. This is very 
important, even vital, in our theory of the movements of the 
nation. 

We have here a lengthy quotation from the Psalms, penned 
or spoken during the reign of David or his successors, and 
must have a future application, 3'et every word of it is in 
reference to the Israelitish, or in other words David's, king- 
dom, and is strictly political. And, as the then existing king- 
dom of David passed away more than eighteen hundred years 
ago, the above promises cannot be applied to it, but to its an- 
titype^ which was to arise in the far-distant future, called often 
"latter days." And we will here remark that the Confeder- 
ate States of America is the beginning of the fulfillment of 
these promises in the above-noted Psalm (eighty-ninth). But 
we are digressing somewhat from our present purpose, which 
is to show that nationality was promised to Judah, as well as 
to Ephraira ahd Manasseh; still we may claim the last quota- 
tions as collateral supports to the former, as they go to prove 
the fact that there did arise such a kingdom as " Judah, '^ or 
David's, and hence the former quotations and our conclusions 
are proved by the latter. We presume it will not be questioned 
that there was then such a kingdom as Judah's, including all 



THE KINGDOM OF ISRAEL. Ill 

Israel, as well as Ephraim's did. But that they were separate 
doubtless will be questioned. As we have shown, or called 
attention to, the rise of the kingdom of Ephraim, and traced 
it to its change into a royalty under Saul, its tirst king, we will 
now call attention to the rise of the kingdom of Judah over 
Israel, noting carefully its origin. In 1 Samuel xvi. 1-14, God 
says to the prophet: "I have rejected him [Saul] from reigning 
over Israel. Fill thine horn with oil, and go. I will send thee 
to Jesse the Bethlehemite, for I have provided m.e a king among 
his sons. .... Then Samuel took the horn of oil, and 
anointed him [David] in the midst of his brethren; and the 
Spirit of the Lord came upon David from that day forward. 
. . . . But the Spirit of the Lord departed from Saul." Here, 
in plain terms, Saul, the tirst king of Israel, is rejected by God 
who chose him, and David, of the Jewish tribe, elected, chosen, 
and anointed in his stead by the same authority, but not yet 
crowned and formally inducted into his office. Saul, his 
predecessor, continues to exercise the functions of king for a 
considerable period of time. In the meantime, David grows 
popular with the people. Saul's jealousy of the embryo king 
appears. He bitterly persecutes, and uses every possible means 
to have him slain. David flees from stronghold to stronghold 
with his faithful and increasing little band, hard pressed by 
his inveterate enemy. Saul, becoming stressed by the Philis- 
tines, commandeth the woman of Endor to cause Samuel, who 
is now dead, to arise for his council. Samuel comes (1 Sam. 
xxviii. 16, 17), and says: "Wherefore then dost thou ask of 
me, seeing the Lord is departed from thee, and is become 
thine enemy? .... For the Lord hath rent the kingdom 
out of thine hand, and given it to thy neighbor, even to Da- 
vid." Very soon after this is spoken, Saul falls in battle on 
Mount Gilboa. Davidimmediatelyinquiresof the Lord wheth- 
er he should go up into any of the cities of Judah, and the 

Lord answers, "Go up to Hebron So David went 

up thither And the men of Judah came, and there 

they anointed David king over the house of Judah." Abner, 
Saul's general-in-chief, about this time took Saul's son, "and 
made him king over all. Israel," "and he reigned two years," 



112 THE KINGDOM OF ISRAEL. 

while David reigned over Judah in Hebron seven years and 
six months, Saul's son being in the meantime wickedly slain. 
"Then came all the tribes of Israel [in their tribal capacity] 
to David unto Hebron, .... and they anointed David king 
of Israel." "David was thirty years old when he began to 
reign, and he reigned forty years. In Hebron he reigned 
over Judah seven years and six months; and in Jerusalem he 
reigned thirty and three years over all Israel and Judah." 

Thus is giveji by inspiration the origin and rise of the king- 
dom of David, conferring national headship upon Judah over 
all Israel, for over Israel was he first anointed by the Lord in 
his youth, and when thirty years old anointed king over Ju- 
dah; and here commenced in incipiency his reign over "all 
Israel," which culminated seven years and six months there- 
after. His son Solomon succeeded him, and reigned forty 
years over all Israel; but on the succession of Solomon's son 
Rehoboam to the throne of David, ten of the tribes of Israel 
broke off, under the leadership of Jeroboam, leaving, as God 
had before said to Solomon, but one tribe with the house of 
Judah, and that tribe was Benjamin. Thus Judah's headship 
over all Israel lasted just seventy-three years, and the kingdom 
of Israel, under the leadership of Jeroboam the Ephrainiite, 
was reestablished, with Samaria as the capital, the first capital 
having been at Shiloh. 

From this time forward we find the kingdoms of Judah 
and Israel running parallel, with their kings contemporary ; at 
times warring, and again at peace; now prospering under a 
good king, or toppling to ruin under a corrupt leader; suffer- 
ing divers partial captivities, until finally the kingdom of Is- 
rael, under Ephraim, went into total national captivity under 
Shalmaneser, and have not returned, nor ever will return, un- 
der Hebrew rulers. Yet the oft-repeated promise is that Is- 
rael shall return. (See Ezekiel xvi.) For this we shall seek 
at the proper time and place. 

We are not yet done with David's kingdom in its typical 
reign (for it was typical). We follow it through varying for- 
tunes for about a century and a half, and find it, at the com- 
ing of Shiloh, the promised Messiah, a Roman province, a 



THE KINGD OM OF ISRA EL. 1 1 6 

subjugated people, possessiug no national liead, but retaining 
its tribal distinction ; for this had been promised by Jacob in 
his blessing of Judali. He was to remain intact as a tribe 
*' until Shiloh come," soon after which event Judah, like Ephra- 
im, passes into endless captivity so far as the Hebrew head- 
ship is concerned. Numerous promises, like as unto Ephra- 
im, are dispersed through the Bible of a "latter day" return 
to him also; showing, as in the case of Ephraim, that his 
reign had been typical and realizing only in part. For this we 
shall also seek at the proper time and place. 

Our next business will be to search for the third typical 
head of the kingdom of Israel, which is to be fulfilled to Ma- 
nasseh, for the promises to him are as clear as they are to his 
two predecessors ; and if the two foregoing were types, his 
must of necessity be so too, for they were brethren nation- 
ally, or, as in the sixteenth chapter of Ezekiel, "sisters." 

But before we take up the kingdom of Manasseh, we had 
as well answer a very pertinent question that would naturally 
arise in regard to the kingdom of which David was made the 
administrative head, and that is, Why should the kingdom of 
Israel be regarded as having passed from the house of Ephraim, 
under which it arose, and had stood for so long a time, to that 
of Judah, simply because Saul was rejected as king, and David 
exalted to that office? Does the simple fact of David's being 
of the tribe of Judah transfer the headship from Ephraim's 
tribe to that of Judah? We answer, 'Not by any means; for 
if this were so, then, in that case, when Saul, who was a Ben- 
jaminite, was made king, the headship would have been trans- 
ferred from Ephraim to Benjamin, which was not the case. 
The transfer was in all cases indicated by a removal of the 
residence of the king from the tribe that had held the head- 
ship to the tribe that was to succeed to the same. Hence on 
the death of Saul, David, having been anointed king by Sam- 
uel, and knowing that such a transfer was the purpose of God, 
asked "whether he should go up into any of the cities of Ju- 
dah." And the Lord answered by directing him to "go up 
to Hebron." "So David went up thither, .... and the men 
of Judah came, and there they anointed David king over the 
8 



114 THE KINGD OM OF ISRA EL. 

house of Jndali." And over the house of Judah lie reis^ned 
seven years and six months, at the end of which time "came 
all the tribes of Israel [came as tribes, or as sovereign states] 
to David unto Hebron, and there and then they anointed him 
king over aU Israel,'' immediately after which he makes the 
joint cities of Jerusalem and Zion his capital, his own house, or 
kingly residence, however, being upon Mount Zion, within the 
tribal lines of Judah. And from this time forward this Zion 
within the tribal line of Judah was called the "City of Da- 
vid," in which resided all of David's successors; while Jeru- 
salem proper was in the tribe of Benjamin, and called the 
daughter of Zion, and jointly the two cities were called by 
the prophet "Ariel," or "two lions of God." Thus it w41l 
appear that it mattered not out of what tribe the chief execu- 
tive may have been chosen, the kingdom, in its honorary head- 
ship, was not affected thereby. Judges and kings may have 
arisen out of any or all of the tribes, still the tribe within 
whose lines the kings resided was the tribal head of the na- 
tion. And thus we see that when Ephraim's tribal reign as 
head of the nation was to cease, and Judah's to begin, the 
residence of the king passes from the one to the other. 

It is well known that Samson, who was of the tribe of Dan, 
was one of the judges of Israel while it bore the name of 
Ephraim, and that Jephthah, and divers others not of Ephra- 
im's tribe were executive heads of the nation, but that dur- 
ing the five hundred years of Ephraim's headship over the 
nation, the residence of the sovereign, or judge, was in its 
■capital city, and within the tribal lines of Ephraim. And in 
like manner all the kings under Judah resided in the City of 
David, on Mount Zion, within the tribal lines of Judah. 



CHAPTER XII. 

• 

The United States of America. — The Typical Kingdom of 
Manasseh, or Israel, Under its Third and Last Head. — 
Typical Dispensation. 

WE deem it useless to say more, scripturally or otherwise, 
to prove that national dominion was promised to Ma- 
nasseh, for if not promised to him, neither was it to the two 
foregoing heads. Kow, many will admit that the kingdoms 
of "Ephraim'^ and "Judah" did exist, but claim that they 
were one and the same, and that nothing is said of the king- 
dom of Manasseh. It will therefore be expected of us to give, 
if no more promises, at least some marks by which to identify 
this kingdom when it does come. This we will endeavor to 
do. First, then, if the three persons, Ephraim, Judah, and 
Manasseh, were brethren, which no one doubts (since that 
point is settled by Jacobus blessing the two sons of Joseph as 
his oion)^ they must have possessed a common family likeness ; 
and if they were but representatives of governments, then 
the governments must also possess common family marks. If 
one was a simple republic, or a royalty, or a confederate, re- 
publican royalty, or of whatever form or complexion, so were 
the others. From this conclusion there is no escape. We do 
not say that in all their lineaments and features brothers and 
sisters shall be alike, but that the general resemblance, or 
family marks, should be found. We do not hesitate, there- 
fore, to assert, as before, that the first organic form of the 
Hebrew nation was a theocratic, democratic, republican, states- 
rights confederacy under Ephraim, to which royalty, in the 
end, was added; and that under its second organic form, roy- 
alty remained, leaving it still, however, a democracy, for the 
people resisted successfully the decree of death by Saul, the 
first king, claiming the right to reverse his judgment, and did 



110 THE KINGDOM OF ISRAEL. 

• 

SO. Now, as Ephraim and Maiiasseh were not in the strictest, 
or generative, sense "brothers" of Jiidah — for they were, in 
fact, his nephews — we may reasonably conclude there was a 
more striking resemblance existing between them than between 
them and Jadah, and in like manner between their two gov- 
ernments more corresponding marks than between their gov- 
ernments and Judah's. Such we find to be the case. Let us 
see. The first, or Ephraim's, Israel was made up of twelve 
sovereign, independent states, one of whom (Manasseh) was 
divided in settlement — thus making thirteen* — leaving out 
Levi, who had no landed estate, no nationality. In short, his 
was the priesthood. Thus the first Israel, in its organization 
under Ephraim's headship, consisted of thirteen members; and 
if so, then Manasseh must have thirteen states in his Israel to 
constitute him a full brother of Ephraim; and this is found to 
be the case in the United States. But there is going before 
this history of settlement other very important historic facts 
in reference to the first Israel, which should be noticed, that 
we will find common to these two brothers and not to Judah. 
First, the people had for a great while been in bondage to 
Egypt, a nation of adverse civil polities to that of the Israel- 
itish theocracy. Secondly, they had to flee from the land of 
bondage to one of their own, given in promise to their fore- 
fathers, before they could organize their theocracy. Thirdly, 
they, in leaving the land of bondage, and getting to their own 
land of promise, preparatory to an organization of their gov- 
ernment, encountered many, very many sore trials and evils, 
but finally entering the same, near the center of its eastern 
border, they find it in possession of savages, whom, fourthly, 
they have to conquer and drive out before they organize their 
government. And, fifthly, when organized, it was a theocratic 
confederacy, consisting of thirteen members. Need I say that 
in all these particulars the brotherhoods of Ephraim and Ma- 
nasseh (or the United States) perfectly agree, while in the rise 
of the headship of Judah none of these features, or facts, are 
to be found. When Judah's time came, the people were not 
in civil bondage to an adverse civil polity, nor were they far 
away from their patrimony, but in the very midst of their 



THE KINGDOM OF ISRAEL. 117 

land. And again, instead of warring with savage nations for 
the possession of their land, thej have d bloody war among 
themselves. And again, the kingdom of Judah arose not con- 
sisting of thirteen members, but of one only, and so remained 
for seven and a half years, at the end of which time — not by 
conquest and coercion — came the other tribes, of their own 
free-will and accord, and affiliated with them, and thus and 
then was the headship of Judah established over all Israel. 
Then, where are the coinciding points between Judah and 
the other two headships to constitute them brethren? We an- 
swer, first, God was the author of all three; and, secondly, the 
form of their governments was precisely the same — theocratic, 
democratic, republican, states-rights. In these two points do 
they agree in their rise, and in these only. Dr. Baldwin, in 
his incomparable work "Armageddon,^' has, by going before, 
done for us what we could never hope to have accomplished 
in tracing up and finding, or identifying, the nationality of 
Manasseh, or the United States of America. He does not, 
however, style the United States the government of Manas- 
seh, and he moreover committed a grave error in treating 
what we call the three heads of the nation as a iinit, and in 
applying the various scriptures to the one that should have 
been applied to the three, but in the main to Judah alone, 
which drove him to the conclusion that the United States was 
to be perpetual, and hence w^as the antypical Israel of the Bi- 
ble; while, in fact, it is as strictly typical as either one of the 
preceding brotherhoods of Ephraim and Judah. The proph- 
ecies which give perpetuity to the final, or last, form of God's 
Israel on earth are very nunierous, but they must not be placed 
to the credit of Ephraim and Manasseh, but to Judah alone., 
for all three, under their first, or typical, heads, must pass 
away, and then reappear as the antitypes of their former 
selves (see Ezekiel xvi. 53), and then to ultimate in one na- 
tion under Judah. In this alone is to be realized all that is 
promised of true national greatness to Abraham, Isaac, and 
Jacob. 

But I am ever forestalling my readers, and will return 
to Israel under Manasseh's head, and give some very dis- 



118 THE KINGDOM OF ISRAEL. 

tinctive marks of his Israel not mentioned in any previous 
work. 

In the division of the land of promise among the tribes of 
Israel, we find it very definitely and circumspectly laid off into 
thirteen states geographically, and to each tribe a specific lot; 
Manasseh's being two lots of the thirteen tribes, he has his lots set 
apart to him, precisely as the others had, after which, in the 
seventeenth chapter of Joshua, fifth and sixth verses, it is add- 
ed : "And there fell ten portions [lots] to Manasseh, besides the 
land of Gilead and Bashan, which were on the other [east] side 
of Jordan, because the daughters of Manasseh had an inheritance 
among his sons.'^ This is certainly a very strange and abrupt 
announcement in relation to the tribe of Manasseh. They had, 
as before remarked, received their two lots as the others had, 
each their one. Reuben and Gad, with the half tribe of Ma- 
nasseh, had received their lots on the east, or "other side of 
Jordan, ^^ giving thus three lots on the east; and then the 
other ten — Manasseh^s other half tribe being one of them — 
received their lots on the west side of Jordan, which appears 
to be the "ten portions that fell to Manasseh, on the west side 
of Jordan," besides the three above-named as being on the east 
side, making in all just thirteen "portions," or lots, that "fell 
to Manasseh." Now, the very interesting question arises, Why 
should the ten tribes in the west and the three in the east fall 
to Manasseh? The answer of inspiration is, "Because the 
daughters of Manasseh had an inheritance among his sons.'^ 
The records prior to this time inform us that in the branch of 
Manasseh's house that constituted the half tribe which settled 
on the ivest side of Jordan, there were five male and five female 
heads of families. Of males, Abiezer, Helek, Asriel, She- 
chem, and Shemida; of females, Mahlah, N'oah, Iloglah, Milcah, 
and Tirzah. Now that these ten heads of families, as inheritors, 
have reference to the ten tribes in the west, as the "inheritances" 
which they were to inherit, seems quite evident, when we re- 
member that the three tribes on the east are named with those 
of the west as falling by inheritance to Manasseh; for if the 
ten separate families of the west side Manasseh be meant, and 
7iot the tribal lots, then, in that case, the cast side would not 



THE KINGDOM OF ISRAEL. 119 

have been embraced, for no part of the east side, or separate farn- 
ilieSj belonged to, or was occupied by, any of the half tribe on 
the west. They could not, in fact, as families from the west 
inherit family portions in the east; for it was as "families" — 
five male and five female — that this half tribe are said to have 
settled in the west, while three, as families, constituted the 
east side Manasseh. There were of the whole nation three 
tribes settled in the east and ten in the west, while in Manas- 
seh's half tribe east there were three families as "inheritors" 
of the blessing of headship over the three tribes east; and in 
his half tribe west there were ten families — that is, heads of 
families — as "inheritors" of the blessing of headship over the 
ten tribes west. That there were many hundreds of families 
— yes, at least ten thousand — east and west in Manasseh's 
tribes, made up of husband, wife, and children, we know from 
the whole number of fighting men (52,700); while the heads 
of houses, called ^^ families'' above, were only thirteen in his 
house, ten of which were in the west, and three in the east. 
These were strictly inheriting families among the 'many thou- 
sands of families. I^ow, since the ivest side Manasseh did not, 
and could not, as ordinsLry families, occupy any portion of the 
east side settlement, and it being still announced that there 
fell to Manasseh the land of Gilead and Bashan, which was 
divided into three tribes in settlement — viz., Reuben, Gad, 
and Manasseh — it follows that these thirteen families w^ere 
not ordinary families, but strictly inheritors of promised hon- 
ors. This also proves conclusively that tribal and not family 
portions are the "inheritances" intended as falling to the thir- 
teen inheriting houses found in Manasseh's house. And yet 
Manasseh is not at the time put in possession of his thirteen 
tribal portions, five of which in the west are female portions. 
And the question now conies up. Why was he not put in act- 
ual honorary possession of his rights as the first-born son of 
his father Israel? And this same question was virtually asked 
by Joseph when Jacob, his father, was about to bless his sons, 
Ephraim and Manasseh, seeing that he placed his right-hand 
upon the head of Ephraim, who was 7iot the first-born. He 
says, "Xot so, my father, for this is the first-born; put thy 



120 THE KINGDOM OF ISRAEL. 

right-hand upon his head," indicating by the right-hand upon 
the head that upon that head was to rest first the ''crown of 
honor." Jacob replies, "I know it, m\^ son; I know it;" but 
saying for the satisfaction of Joseph, "He also shall become a 
great people; he also shall be great." With this assurance, 
Joseph was satisfied, and Jacob proceeded w^ith the blessing 
of Ephraim first, in which, however, he takes nothing away 
from Manasseh to confer upon Ephraim. Manasseh's double 
portion, as the birthright son, was not disturbed as to his legal 
rights in the same, but were made to occupy a later period in 
time to that of Ephraim. And subsequently Manasseh's tribe 
is divided into two tribes, and may now be called the double 
tribe, to indicate the double inheritance that would fall to 
them as the birthright tribe. And as we see the one-half of 
this tribe put in actual possession of his landed estate on the 
east side of Jordan before Ephraim was put in possession on 
the west side, we may learn from this fact that it w^as not the 
possession of lands by the tribes simply as real estate, or as 
goods and chattels, that was conferred by Jacob upon them as 
"inheritances," for if so, Ephraim would have been put in 
possession j^?'5^, as he was said to be "before Manasseh," which 
he was not as a tribe, for Manasseh settled first as 'a tribe. 
Then, we must look for something not consisting of lands, etc., 
as the objects embraced in Jacob's "blessing of the two sons 
of Joseph," mentioned by St. Paul in Hebrews xi. 21, and also 
as being fulfilled T^'-.s^ to Ephraim, as "he set Ephraim bifore 
Manasseh," while Manasseh in fact settled as a tribe in the 
east before Ephraim did in the west. Do not lose sight of this 
very important fact. The things conferred, we say, had refer- 
ence to the headshij) of the nation as a confederacy, as to Ephra- 
im first and Manasseh second; but as to the thirteen families 
as "inheritors," it had reference to headships over the thirteen 
tribes, as sovereign states, by the thirteen "inheritors" — five 
females and eight males — in Manasseh's house, and was hon- 
orary in its nature, since they were never put in possession of 
the other tribes as a property estate. All of the tribes are 
l)lcssed, as tribes — guaranteed tribal existence as separate 
sovereignties, or civil organic bodies in severalty — but as a 



THE KINGDOM OF ISRAEL. 121 

confederacy of all the tribes, they were to have three of the 
original tribes as the honorary heads of the same, and thir- 
teen faniilies as the honorary heads of the thirteen tribes in 
severalty as separate sovereignties, but the three holding such 
honorary places at dilierent times — Joseph's tribe first, under 
Ephraim, with his thirteen "inheritors" of honors over the 
thirteen tribes, and then Judah's, and then Joseph's again, 
under Manasseh, with his thirteen "inheritors" of honors 
over tlie thirteen tribes, giving us three heads under tlie tirst, 
or typical, dispensation, all of whom must have their antitypes 
in the succeeding dispensation, and finally ultimate in one. 
But we are getting ahead of our present subject again. 

IN'o^, then, as the "ten portions," or tribal lots, of the na- 
tion that were located on the west side of Jordan, five of 
which were "inherited" by males, and five by females in 
Manasseh's house, and also the three on the east falling to 
Manasseh, we would at once suppose that this would indicate 
that the first honorary headship over the confederacy would 
be Manasseh's, and to his thirteen inheritors with him over 
the thirteen tribes. And so Joseph supposed, and so it would 
have been under the law of the birthright first; and Joseph, 
as before remarked, attempted to correct what he supposed to 
be a mistake of his fixther, but Jacob tells him that Ephraim 
must be first and Manasseh second as between these two brethren. 
(Judah comes between them in the typical dispensation, but is 
before them in the antitypical.) Ephraim is thus made to oc- 
cupy Manasseh's rights simplj' as to iime^ and in nothing else. 
The question again arises, Why so? Why not Manasseh first, 
as it was his of right under the law? The answer is that at 
the time the children of Israel arrived at the borders of their 
promised Canaan every one of the tribes were under male 
heads, for they were under the headship of the original eleven 
sons of Jacob (Levi not being counted as one, since he had 
"non-inheritance in Israel ''); and Joseph, one of the eleven, 
was at this time in three tribes — Ephraim and east and loest 
Manasseh — makins: thirteen tribes under their several male 
headships, all bearing male names. This, we suppose, no one 
will o^ainsav. Then, what is the conclusion ? It is this: that 



122 THE KINGDOM OF ISRAEL. 

at this time, it being declared that thirteen portions fell to Ma- 
nasseh, and that five of them were female portions, and the 
tribes as they then existed being all under male names, it was 
not possible that the kingdom could be organized under Ma- 
nasseh's head, embracing, as it did, five female heads of fam- 
ilies who were entitled to headship over five female tribal lots ; 
and Jacob, foreseeing that such would be the facts, and the 
impossibility of organizing under him and his five daughters, 
brings Ephraim forward, or places him in advance of Manas- 
seh. For this reason, and none other, did he place ''Ephraim 
before Manasseh.'^ As the kingdom as it then stood in its 
tribes of thirteen is declared to be Manasseh's (thirteen lots 
falling to him), but organized under Ephraim, Manasseh with 
his five female portions is placed behind Ephraim in point of 
time only. He stands aside for the present, for the very best 
and most satisfactory reason. So we understand most clearly 
that when Manasseh's day arrives he will be found ready for 
organization into a confederacy of thirteen tribes — the number 
declared as falling to him — with five of them under female 
names — not made up of female population, but bearing female 
names, just as the five families in his house were not made up 
of female members, but that the honorary heads of the fami- 
lies were the five daughters found in the house of Zelophehad, 
the son of Manasseh. We repeat that Manasseh is simply 
held in abeyance until thirteen theocratic, democratic, repub- 
lican, states-rights nationalities are prepared and ready for or- 
ganization into a confederacy, five of whom must bear female 
names ; and when organized, then and there Manasseh's head- 
ship over the whole as a confederacy takes place, and then 
and there tribal headship takes place under his five daughters 
and eight sons, and the whole strictly honorary. This ar- 
rangement of these very remarkable and interesting matters 
of fact in relation to the Israel of God is given to us by in- 
spiration for the authentication of his sacred word, in which 
they are recorded for our comfort and edification; and fools 
we are if we do not profit by the same. 

So far as the men Ephraim, Manasseh, and Judah — or even 
as tribes — are concerned, they received absolutely nothing 



THE KINGDOM OF ISRAEL. 123 

above the other tribes but that " shadow " men calf honor. 
Did they not all as men die in Egyptian bondage ? and have 
they not all as tribes in the Hebrew family ceased to exist, 
and that, too, long, long generations before this promise to 
Manasseh met with faliillment in the rise of the United States 
under thirteen heads of nations, five of whom bear female 
names? For no blessing promised to him met with fulfill- 
ment in the ancient household under the Hebrew econoni}', 
and we challenge anyone to attempt to show that there did. 
Manasseh's blessing of headship over all Israel belongs — every 
jot and tittle of it — to modern Israel, or the United States of 
America, not of Shemitic but of Japhetic extraction. It is 
perhaps useless in us at this late day to say that the descend- 
ants of Japheth under just as divine a warrant as the Shemitics, 
and moved by the same consideration — bondage and oppres- 
sion — come to and occupy their patrimony in the west as 
the first Israel had done, and also encountering the same class 
of difficulties that they did, and finally, in seven and a half 
years, as formerly, succeed in conquering a peace, and then 
of organizing in the New World a theocratic, democratic, 
republican, states-rights confederacy, consisting of thirteen 
members, difiering from the old brotherhood in five of the 
members bearing female names, and differing also in being 
Japhetic instead of Shemitic. 

Upon Japheth becoming Israel as the third or last head un- 
der the typical dispensation, we refer the reader to the chapter 
of Introduction. Next it may be asked. Did five of the thir- 
teen American colonies confederating March 4, 1789, bear 
female names? We answer. They did — viz., Massachusetts, 
Maryland, Virginia, North and South Carolina, answering to 
the five daughters in the house of Zelophehad in Manasseh's 
family, viz., Mahlah, Noah, Hoglah, Milcah, and Tirzah. 

One more remark in- relation to these five daughters-*-and 
to this we call special attention, as it is significant — and that 
is, in the settlement of ancient Israel they all belong to the 
half tribe of Manasseh that settled west of the Jordan, and 
hence strictly within the promised land of Canaan; while the 
east half of his tribe never entered the land of Canaan, indi- 



124 THE KINGDOM OF ISRAEL. 

• 
eating the typical or non-realization of Manasseh's headship 

in the. United States. But lastly, under this head it may be 
asked by some : Since Manasseh was but to be the honorary 
head of the nation, why could he not as well have entered 
upon his honors as the head of the nation when organized by 
Joshua, it being his right to have done so, seeing it was his as 
the birthright son? Why should the simple fact of the thir- 
teen states or tribes of Israel as they then stood, being all 
under 77ude names, seem to be an insuperable objection to 
him becoming at once the honorary head of the confederacy ? 
We answer that because along with him, as the honorary head 
of the nation as a confederacy, there also went the rights in the 
heads of his family of becoming the honorary heads of the 
several sovereign states of Israel, and five of them being 
females, they could not inherit male portions. And again, how 
could a confederate head arise or exist, except out of and- upon 
the previous sovereign states? And if the confederate whole 
must have an honorary head in Manasseh, then as a matter 
of ci)urse the several states must have an honorary head in 
Manasseh's sons and daughters; and hence it is declared by 
inspiration that the daughters of Manasseh were entitled to 
and should "have an inheritance with their brethren." Ma- 
nasseh, we might say, was himself quite ready to come for- 
ward as the head of a confederate nation made up of thirteen 
male heads of nations, but his children, as "inheritors" of 
headship over the several states, were not; for five of them 
were female "inheritors," and must inherit their honors as such, 
which they could not do in a confederacy that had no female 
lots in it to inherit. Hence, Manasseh with his five female 
"inheritors" must give place to Ephraim and his thirteen 
7nale heads of families, and bide their time, or wait, as before 
remarked, until a theocratic, democratic, republican, states- 
right confederacy, consisting of thirteen members, five of 
whom being females, is ready and waiting to confer its honors 
upon him as its head, and upon his sons and daughters as heads 
of the several states. This makes manifest the reason why 
Jacob placed Ephraim before Manasseh in point of time; for 
be it borne in mind that in R[)hrairn's house there were no in- 



THE KINGDOM OF ISRAEL. 125 

heriting female heads of families, and no obstacles in the way 
of himself as the head of the confederacy and of his sons as 
the heads of the different tribes entering upon their honorary 
inheritances — which, indeed, they did at the time of its first 
oro:anization ; and that the kins^dom then and there orojanized 
ever after bore the name of Ephraim, we have elsewhere clearly 
established by numerous quotations from sacred writ. So ho 
Avas the honorary head of the nation, and his sons of the 
tribes. 

We have now passed through with the consideration of the 
rise of the three typical heads of the kingdom of Israel — 
Ephraim, Judah, and Manasseh — and with the two first to 
their ends as types; and as the two former brotherhoods have 
thus proved themselves types, and ceased to be, so, likewise, 
must Manasseh go. From present indications, the time of her 
departure is close at hand ; for immediately upon the first 
Israel's adding royalty to its government, it began to grow 
weak and topple to its final fall. Indeed, it may be said to have 
fallen upon the death of Saul, her first king, for after that event 
there remained but the semblance of a government. Imme- 
diately thereafter we find the sovereign state of Judah seceded 
from the old confederacy, and set up housekeeping for herself, 
and successfully resisted coercion and the centralizing princi- 
ples thereof until the whole house of Israel came down south to 
her and confederated with her, and she thus became the head 
of all Israel. Have we anything in the history of the modern 
brotherhood of Manasseh that corresponds with any of these 
historic facts? iSTeed we say that centralized monarchical 
principles in the United States have led to the exaltation of 
Mr. Lincoln, its present ruler,* as an autocratic dictator, as- 
suming and exercising powers and prerogatives never toler- 
ated by the ancient household of Israel; and said exaltation 
has resulted in arousing the old leaven of secession founded 
upon and growing out of the sovereignty of the several states 
or tribes of Israel, and "Judah's seven '^ have seceded from 
Manasseh's Israel, and out of this seceded material the build- 
ing of the ISTew Jerusalem begins under the gracious promise 

* Written while Mr. Lincoln was President. 



126 THE KINGDOM OF ISRAEL. 

that "Jerusalem shall be inhabited as to\vns without walls for 
the multitude of men and cattle therein ; for I, saith the Lord, 
will be unto her a wall of fire round about, and will be the 
glory in the midst of her. . . . And the Lord shall in- 
herit Judah his portion in the holy land, and shall choose Jeru- 
salem again/^ That is, as he had chosen Judah and Jerusa- 
lem in the secession of the old house, so has he "again" in 
the new. 

Thus, the three typical brotherhoods of Ephraim, Judah, 
and Manasseh end in the birth of the first one of the same 
brotherhoods as an antitype of its former self; and the one 
indicated is manifestly Judah, demanded as " my first-born '' 
(eighty-ninth Psalm), being the first settler in the ancient 
house on the west side of Jordan, and strictly within the 
promised land of Canaan. This first-born Judah of modern 
date has not yet attained unto his inheritance west of the 
great political Jordan, but is now in the midst of the turbulent 
stream of strife and discord; but as sure as he was the first 
tribe that took possession of his allotted patrimony in the west 
in the ancient house as strictly within the land of rest, so sure 
is he to do so again ; and this the second time not as a type 
as he did at first, but as the grand and realizing antit3^pe in 
its incipiency, and finally to ultimate in the throne of "the 
prince of the house of David.'* 

All of the foregoing in relation to the rise, reign, and indi- 
cated end of the third head of Israel, or the United States of 
America, and the rise of the Confederate States, or " my first- 
born, '* as ample, full, and satisfactory as it may be to me and 
some few others that may have made the subject a specialty, 
yet the great multitude will still say, "How can these things 
be so?'* And this being the case, we shall not stop here, as 
the Scriptures and historic facts already given are not a type 
of what may be given upon this subject, and we shall now 
take up the subject of the tribal settlements on the east and 
west sides of the Jordan, and try to give a satisfactory expo- 
sition of tlieir significancy. This may be thought as going 
back, as we have already arrived at the end of the Manasseh 
head of the nation. True, but there is a vast deal back of 



THE KINGDOM OF ISRAEL. 127 

tliis of a liistoric nature that demands marked attention, and 
that will throw a Hood of light upon the questions, or points, 
already considered ; and as our theory, as well as our readers, 
demands all the light we can bring to bear on this heretofore 
dark, and in some degree sealed, subject of the civil teachings 
of the Bible, we will do as above proposed. And in this 
going back and going over the same ground in history and 
prophecy already passed over, we do but follow the example 
set by the prophets. 



CHAPTER XIII. 

Tribal Settlements, and Their Significance as Indicating 
THE Seven Successive Heads of the Nation. — Typical 

AND AnTITYPICAL. 

UNDER this bead, we call attention to the fact that God's 
ancient people made three distinct periods of conquest 
of the heathen lands the}' were to possess, and three distinct 
tribal settlements of the same; that the first conquest and set- 
tlement was on the east side of Jordan, and not in the prom- 
ised land of Canaan, and consisted of three tribes — viz., Reu- 
ben, Gad, and half Manasseh ; that the second settlement was 
on the west side of Jordan, and consisted also o^ three tribes — 
Judalj, Ephraim, and Manasseh ; and that the third settlement 
consisted of seven tribes, and was also in the west. The first 
three tribes being on the east side of Jordan, and not in the 
promised land of rest, indicates that the three first confederate 
heads of the nation were to be typical, or non-realizing, not 
having crossed the great political Jordan and entered the Ca- 
naan of rest; while the second three tribes entering and set- 
tling ill the land of promise and rest indicate that the second 
three confederate heads of the nation were to be antitypical 
and realizing; and Jndah's being the first of the three indicates 
her as beinsr the first in the realizins: asce. The third and last 
settlement consisted of seven tribes, and also on the west side 
of Jordan, and strictly within the land of rest, and is an un- 
mistakable indicator of the seventh and last head of the nation 
in its incipient number four, from which she passes to the 
seventh and last. Since the foregoing six tribes indicate the 
six confederate heads going before the seventh and last — the 
first three on the east side indicating, as above, the first three 
heads typical, and the second three the three antypical heads — 



THE KINGDOM OF ISRAEL. 129 

this third and last settlement, consisting of seven tribes, must 
indicate that the last, or seventh, confederate head of the na- 
tion in its incipiency, or at its rise, should consist of seven, 
and be antitypical in the highest and fullest realizing sense. 

We assume that the first settlement of three tribes on the 
east side of Jordan signifies that the nation was to have three 
confederate heads under its first or typical dispensation. 
"Typical," because the three tribes (Reuben, Gad, and Ma- 
nasseh) that represent the first three confederate heads did 
not reach the promised land of rest; the great political Jor- 
dan was yet to be crossed. This east side settlement did not 
settle as a confederacy of three tribes, but 'only as separate 
tribes, or states — Reuben first, then Gad, and Maaasseh third 
and last. As sovereign states, they must first exist before 
they could possibly organize as a confederacy. As states, 
they settle; and being settled, we call them a settlement of 
three, and not a confederation of three, but just as three in- 
dividual families of husband, wife, and children would prop- 
erly be called one settlement consisting of the three families. 
Reuben, being the first settler in this east side settlement, 
represents the first confederate head of the nation as organ- 
ized by Joshua, which we have elaborately shown was called 
Ephraim, and consisted of thirteen tribes. And if Reuben, 
the first settler, is made to indicate the first confederate head 
of Israel, then in that case whatever was the character of Reu- 
ben the same must be found to be the character of the nation 
he represents, both as to order or time of occurrence and geo- 
graphically, as well as to character in the qualities of disposi- 
tion of the man ; and these remarks apply with equal force to 
all the tribes who settle and become indicators of confederate 
heads. 

Let us, then, consider Reuben as the first settler in this first 
settlement of three tribes. If he be the first settler, and is 
representative, he represents the first confederate head of Is- 
rael as organized by Joshua; and being the first-born son, he 
also in this represents the first-born confederacy; secondly, 
his geographical position leaves him outside of the land of 
promise, indicating the non-realizing, or typical, character he 
9 



130 THE KINGDOM OF ISRAEL. 

thus gives to Joshua's Israel ; and thirdly, his character as to 
purity or imparity, stability or instability, etc. " He was not 
to excel, though he was the beginning of strength." lie was 
as "unstable as water," and a very lecherous son, as seen in 
his "going up to his father's couch;" and for this lecherous 
act of defiling his father's bed, his "birthright as the first-born 
was taken away from him, and given to the two sons of Jo- 
seph" — "he was not to excel." 

Now, w^e ask, were the marks and character here given to 
Reuben to be met and found in the first confederate Israel? 
Most emphatically so ! He was the first-born son in the typ- 
ical age, or "the beginning of strength," and forfeited and 
lost his birthright by his base conduct. The kingdom of Is- 
rael under Joshua was the first-born kingdom of God's ap- 
pointment; it was literally "the beginning of strength, the 
excellency of dignity and of power," civilly considered, but 
was as "unstable as w^ater," and forfeited its birthright, while 
it was conferred upon another. Need I add more upon this 
the "first-born nation" of Israel? I think not, since all in- 
telligent Bible-readers well know how unstable and corrupt 
Ephraim's Israel became very soon after Joshua's death; and 
ever so remained until finally, as a head of the nation, it 
ceased to be, forfeiting its "birthright" of the first-born for- 
ever. 

The kingdom of Israel under Ephraim ceasing, the same 
kingdom under Judah or David succeeds it, and to this we 
will now give attention. If Reuben, as the first settler, rep- 
resents the first confederate Israel, then Gad, as the second 
settler on the east of Jordan, must represent the second con- 
federate Israel, which arose under Judah. Of Gad it is said: 
"A troop shall overcome him, but he shall overcome [or 
prevail] at the last." "Blessed be he that cnlargeth Gad; he 
dwelleth as a lion, and teareth the arm with the crown of the 
head. And he provided the first part [first dominion] for him- 
self, because there, in a portion [or place] of the lawgiver, was 
he seated; and he came with the heads [or chiefs] of the peo- 
ple, he executed the justice of the Lord, and his judgments 
with Israel." We ask, Shall we find in all the subsequent 



I 



THE KINGD OM OF ISRA EL, 131 

history of Gad any one fact or thing that would meet our ex- 
pectations under these very remarkable utterances ? Not one, 
not one ! Then, we ask, was and is the character and cir- 
cumstances embraced in these declarations applicable to the 
second confederate head of Israel, which arose under Judah 
with David at its head ? Most emphatically it was, with scru- 
puloiis exactness, as we shall now see. 

The kingdom under David's first anointing by Samuel never 
did take governmental form. Himself and all the semblance 
of a government he had about him were fugitives from the 
vengeance of Saul, fleeing for protection to the land of the 
heathen nation of the Philistines. The government to which 
he was anointed was "overcome by a troop" too numerous 
for him; but finally he did overcome and triumph most glori- 
ously for seventy-three years. lie was said to "dwell as a 
lion, and teareth the arm " of power that had stood in his way, 
and with it also the " crown of glory " from the head that had 
worn it, and placed it upon his own "royal head; and with 
Judah's noted " lion " mark, he has also the " lawgiver " feat- 
ure promised to Judah. Now, we have no scriptural evidence 
whatever that Gad ever accomplished what is here promised, 
or that "a troop overcame him." It does not fit Gad, but it 
does the kingdom of David, or Israel under Judah; and as 
Gad is second named in the first settlement of three, and has 
Judah's distinctive features or marks about him, then we con- 
clude that Judah's national head should appear second; and 
the fact that it did (which no one questions) proves our con- 
clusion to a demonstration. 

The next settler (being the third and last of the three) was 
Manasseh, and represents in order and character his own con- 
federate head ; and first his order, or number, was third, and 
so must be his confederate head. Was it so ? It certainly 
was. The United States of America was and is the third in 
the order of kingdoms that have arisen in the history of the 
world of that peculiar theocratic, democratic, republican, states- 
rights form ; and as we know this cannot be disproved — or, I 
think, even doubted — we shall say no more upon the order of 
time, but shall proceed at once to examine the character given 



132 THE KINGDOM OF ISRAEL. 

to Manasseh, as it is to be the character of the government 
that he by his settlement on the east side of the Jordan in- 
dicates. 

In the settlement of the three above-named tribes on the 
east side of Jordan, it is said, in Is"umbers xxxii. 33: "Moses 
gave unto them [Manasseh] the kingdom of the Amorites 
and the kingdom of Bashan ; " and (verse 39) "the children 
of Machir, the son of Manasseh, went to Gilead, and took it, 
and dispossessed the Amorite which was in it." Here we see 
as soon as his inheritance is allotted to him, he exhibits his 
aggressive character, his energy and warlike prowess. Verses 
40-42: "And Moses gave Gilead unto Machir, the son of Ma- 
nasseh; and he dwelt therein. And Jair, the son of Manas- 
seh, went and took the small towns thereof. . . . And 
IsTobah went and took Kenath." Again, in Joshua xvii. 1, it 
is said: "Gilead and Bashan were given to Machir, the son of 
Manasseh, because he was a man of vmr.'* As before noted, 
"Gilead and Bashan fell to Manasseh," besides the ten lots in 
the west. In the fourteenth verse, the children of Joseph 
(Manasseh as tribes) complain to Joshua because territory 
enough had not been given them, claiming that they were a 
"great people." And Joshua, in the fifteenth verse, replied: 
"If thou be a great people, then get thee up to the wood 
country, and cut down for thyself there in the land of the 
Perizzites and of the giants, if Mount Ephraim be too narrow 
for thee." And they in turn reply: "The hill is not enough 
for us." Again Joshua replies: "Thou art a great people, 
and hast great power. . . . The mountain shall be thine; 
for it is a wood, and thou shalt cut it down; and the outgoings 
of it shall be thine; for thou shalt drive out the Canaanites, 
though they have iron chariots, and though they be strong." 
We will add one more scripture of character to this east side 
Manesseh, and will have done for the present. See Joshua 
xxii. 8, where he sends them away with a blessing, thus: 
"Return with much riches unto your tents, and with very 
much cattle, with silver, and with gold, and with brass, and 
with iron, and with very much raiment; divide the spoil of 
your enemies with your brethren" — with Reuben and Gad. 



THE KINGDOM OF ISRAEL. 133 

If this is not sufficient, ''j-ou would not believe, though one 
should rise from the dead." 

The applicability of all the foregoing to the United States 
is so eas}', simple, and self-evident that we might offend com- 
mon apprehension by making the application. We, however, 
will recapitulate. Manasseh was the third settler of" the first 
settlement of three tribes in the east; and as the third set- 
tler, indicated the third kingdom of Israel in order of time 
and character. Whatever kingdom, therefore, that possessed 
that peculiar theocratic, democratic, republican, states-rights, 
confederate type, and arose after the kingdom of Israel under 
David, must be the one intended by prophecy, if the character 
also agee; which all must see it does in the aggressive, war- 
like, indomitable, territory -getting, energetic greatness of the 
people, wealth in cattle, silver, gold, brass, iron, very much 
raiment, etc., of the United States. Surely, surely, he maj^ 
read that runs! Did ever a garment more exactly in all par- 
ticulars fit its intended owner? 

Having thus gone through with the first three tribal settle- 
ments, and shown, or called attention to, the three confederate 
beads that they represent, we deem it proper in this connec- 
tion to call attention to these same three heads treated of in 
Ezekiel xvi. (which chapter I trust all my readers will care- 
fully examine). Here you will see the}^ are called the king- 
doms of ''Jerusalem, Samaria, and Sodom," and that they are 
"sisters" — that is, "sister" confederacies in the typical age — 
and here said to have passed away as types, but to be restored 
to their former state or standing in this the antitypical age as 
the antitypes of their former selves; and it is also staled that 
these sisters have each " daughters.^^ So if the three sisters be 
"kingdoms," then must their daus:hters also be "kino^doms." 
This is, again (but in another form of expression), "the na- 
tion and company of nations" promised to the fathers. "The 
nation" is the government in its confederate head; "the com- 
pany of nations" is the same nation in its several states, or 
"daughters." This " nation" corresponds exactly with the Gen- 
eral Government at Washington City, and the daughters to 
the several State Governments. Who those "sisters" are we 



134 THE KINGDOM OF ISRAEL. 

have largely shown elsewhere; but as one of them here bears 
the name of "Sodom," it may be well to notice it somewhat. 
She is styled the "younger sister; " while Samaria, or the first 
kingdom of Israel, is called the "elder" of Jerusalem. Such 
we have already seen to be the fact. Samaria, or Ephraim's, 
was the first confederate head of Israel; then Judah, or Jeru- 
salem; and third, or last, was Manasseh — United States — or 
"Sodom," as here called. 

This gives ancient Jerusalem, chronologically, a middle posi- 
tion^ or as occurring between Samaria and modern Sodom. 
Hence it is said in Ezekiel xvi. 46: "Thine elder sister [Sa- 
maria] dwelleth at thy left-hand [that is, in the past], and thy 
younger sister [Sodom, or the United States] at thy right- 
hand." That is, in the future; for left-hand is passed and 
gone, and right-hand is to come. And this corresponds with 
the historic facts of the case — viz., Samaria, or Ephraim, 
first; Jerusalem, or Judah, second; while Sodom, the younger 
sister of Jerusalem, was in the future, or yet to come at that 
writing; but has in modern time come, and has run her race, 
and is now passing away. 

Some will doubtless object, and say that reference is here 
had to ancient Sodom, of Abraham and Lot's day, which was 
destroyed by God's angel, sent for that purpose; for the script- 
ure here says that "she comm.itted abominations, and there- 
fore she was taken away, or destroyed." We shall object in 
turn, and claim that ancient Sodom was in no sense a "sister" 
government to Jerusalem and Samaria; nor had she daughters 
as they had, for she was a despotic, centralized nation; and 
instead of being younger, she was, by many centuries, older 
than either. The sisterhood here spoken of did not consist in 
wickedness, as is supposed by Dr. Chirke and others; for it is 
said of Jerusalem (Ezek. xvi. 47): "Yet hast thou not walked 
after their ways, nor done after their abominations; but, as if 
that were a very little thing^ thou wast corrupted more than < 
they in all thy ways." Verse 48: "As I live, saith the Lord 
God, Sodom thy sister hath not done, she nor her daugh- 
ters, as thou hast done, thou and thy daughters." Verse 51: 
"Neither hath Samaria committed half of thy sins; but thou 



THE KINGDOM OF ISRAEL. 135 

hast multiplied thine abominations more than they.'' This 
will at once prove that the kinship did not consist in the de- 
gree of wickedness. In what sense, then, was she a "sister" 
of the other two? or in what sense were they all three said to 
be sisters? We answer: All three had a common parent or 
author, even God, who claims and calls them his, while he 
never did so call ancient Sodom; and farther, they are sisters 
strictly in the peculiar type, or confederate form, of their sev- 
eral governments, as already exhibited by us — all being " con- 
federate, states-rights nationalities" — and are, again, neces- 
sary to make up the number three promised. If it is objected, 
again, that it is said this Sodom was "taken away,'' and did 
not exist at the time this prophecy was spoken, we simply 
answer, in scriptural language, "God calls those things that 
are not as if though they were." And there are many i^ 
stances of the same kind of expressions, "calling things that 
are not as if though they were," that might be given if need- 
ed, but we apprehend the above will be satisfactory. 

Let us follow this "modern Sodom" a little farther, and de- 
termine who she is — see if she really has a "local habitation 
and a name." Read the forty-ninth and fiftieth verses of the 
sixteenth chapter of Ezekiel, and note carefully the " sin" of 
this modern sister: "Pride, fullness of bread, and abundance 
of idleness was in her, and in her daughters; neither did she 
strengthen the hand of the poor and needy. And they were 
haught}^ and committed abomination before me; therefore I 
took them away as I saw good." The application is again so 
patent that it seems almost needless to say that the Govern- 
ment at Washington City has here been hit off by a master 
hand "to the very life." 

Again, in the fifty-sixth verse, it is said to Jerusalem, "Thy 
sister Sodom was not mentioned [or named] by thy mouth 
in the day of thy pride [or excellency]." Why not? For the 
very good reason that she did not at that time exist. Jerusalem 
knew naught of her, for she did not rise until 1789. This 
proves that ancient Sodom is not intended, for, doubtless, old 
Sodom was often in the mouth of Jerusalem. The reader will 
also recollect the significant fact that Washington City, and its 



136 THE KINGDOM OF ISRAEL. 

Government, has for the last thirty years been familiarly called 
"modern Sodom " in political circles; thus, as if guided by 
inspiration to give her her proper or prophetic name — not 
knowing at the time that she was "spiritually called Sodom." 
Here in this sixteenth chapter of Ezekiel, as in many similar 
presentations of this subject in the Bible, is kept in view this 
trinal form, and at the same time the plurality under each 
form of the government of God's people. "Jerusalem and 
her daughters, Samaria and her daughters, Sodom and her daugh- 
ters,'' corresponding, as before noticed, to the confederate 
heads of the people, and with the several state governments 
of each. These three "sisters," being disposed of by the sa- 
cred historian as types, are informed that all ^Aree shall return 
again to their former standings, and then "Samaria and Sod- 
den" are to be given, or joined, to "Jerusalem for daughters." 
Speaking to Jerusalem (verse 53), God says: "When I shall 
bring again their captivity, the captivity of Sodom and her 
daughters, and the captivity of Samaria and her daughters, 
then will I bring again the captivity of thy captives in the 

midst of them When thy sisters, Sodom and her 

daughters, shall return to their former estate [standing], and 
Samaria and her daughters shall return to their former es- 
tate, then thou and thy daughters shall return to your for- 
mer estate Then thou shalt remember thy ways, and 

be ashamed, when thou shsdtreceive thy sisters, thine elder and 
thy younger; and I will give them unto thee for daughters, but 
not by thy covenant." 

Let marked and special attention be given to the important 
fact that in the antitypical age Samaria and Sodom, the two 
"sister" governments of Jerusalem, are to be given to her, 
not as sister confederacies, but as "daughters," or as separate 
sovereign states, for this is clearly stated by the prophet, and 
is not a deduction of ours, simply "I will give them unto thee 
for daughters," and not for sister confederacies, for there was 
to be but "one nation, made up of a company of nations," or 
one government, made up or consisting of a company of gov- 
ernments. Here is a vital point or question raised, and it is 
this, Why not the transfer to Jerusalem be made of the "sis- 



THE KINGDOM OF ISRAEL. 137 

ters" as such? or why rather as *' daughters ? " We answer, 
for the very hest of reasons, necessitated by the facts, that in the 
Bible theory of civil government the doctrine of" states-rights" 
ranks one degree higher than confederate sovereignty; there- 
fore, when the question of merging one confederate nation into 
another is contemplated, the whole movement must be effected 
by the highest authority of the people in organic form as sov- 
ereign states. Therefore, before an}^ such transfer could be 
effected, the two sister confederacies, above, must iirst be re- 
solved, or thrown back, into their former condition of sover- 
eign states, called "daughters;" and then they can, in their 
highest organic sovereignty of separate states, come and affil- 
iate with the Jerusalem confederacy, and thus and only thus 
become "daughters" of Jerusalem. A confederacy as such 
has not the power to transfer herself to another confederacy, 
for a confederation of states is not sovereign in the highest degree, 
and can only act as a representative of the several sovereign 
states in matters s/^ec^^m^ delegated to them. Confederacies 
are simply agents to do well-detined things for the sovereign 
"daughters." Inherent sovereignty, in organic form, dwells 
only in the separate states, while these organic sovereignties 
rest on, and grow up out of, that higher and highest form of 
sovereignty — the people as a democrac3\ And when any de- 
sired change in governmental matters is to be effected, the 
people, as an absolute sovereign democracy, must accomplish 
it. They alone have the inherent right under God to "alter, 
change, or abolish their form of government." 

We now leave these three sister confederacies, holding them 
all as types, and shall seek for, and point out, some of the prom- 
ises of their antitypes and antitype ; for they are each a type of 
themselves as three, and also of themselves as one, after the 
final confederation under Jerusalem, as just quoted above. 
These have all been, in part, nationalities, and have been so, 
progressively, from the first to the last. Ephraim was first, or 
"elder;" "was the beginning of strength and excellency," 
but only the beginning. He realizes, or eftects, least of the 
three; he was, too, corrupt and unstable. Judah, or Jerusa- 
lem, succeeds him (after a hard struggle, in which he was at 



138 THE KINGDOM OF ISRAEL. 

first overcome), and becomes much more realizing than Ephra- 
ira, and seemed to bid fair to accomplish all that was to have 
been expected under the oft-repeated promises to the fathers 
and patriarchs. Witness the triumphs of David's and the 
wisdom and splendor of Solomon's reign ; yet he, too, passed 
away, thus showing that he, like Ephraim, was a type; and 
his brother Manasseh, Sodom, the '^younger," or the United 
States, succeeds him — which nation has accomplished more, 
under God, her author, for the general emancipation and ad- 
vancement, or elevation, or, in short, for the political redemp- 
tion of the earth, than all others put together since the world 
began — so Jacob, the third father of national promise, accom- 
plished more, nationally, as before remarked, than Abraham 
and Isaac. But .as he was a brother of the two preceding na- 
tions, and settled first on the east side of Jordan, and not in 
the promised land of Canaan (as they also had done by repre- 
sentatives), he also was a type, and must pass away; and as he 
is now rapidly dissolving (1864), Judah, the^^r^^ settler, of the 
second three tribes, and on ihQioest side of Jordan, strictly loithin 
the promised land of Canaan, Judah, the final and realizing 
head of God's ancient people; Judah, the beloved of the Lord; 
Judah, the Mount Zion of his choice, appears, looming up ma- 
jestically from the political horizon. She ivas born in a day, 
according to the prophecy of Isaiah Ixvi. 8, and that, too, 
without labor-pains, or previous travailing pangs, at the time 
of the birth. Yerse 7: "Before she travailed, she brought 
forth; before her pain came, she was delivered of a man-child." 
Now, this man-child, in the eighth verse, is said to be a "nation," 
and to have been born at once — born in a day. Eighth verse: 
"Who hath heard, such a thing? who hath seen such things? 
Shall the earth be made to bring forth in one day? shall a na- 
tion be born at oncef 

Such an event had never occurred before; had not so much 
as been "heard of." It was an anomaly in nature. Now, the 
question is. Who is personated by the personal pronoun "she," 
in the seventh verse, that gave birth to the man-child, or na- 
tion? for there was an actual existence, a real something that 
could conceive, hold within itself, and bring forth a national 



THE KINGDOM OF ISRAEL. 139 

reality, as this man-child was. Then, if it was capable of 
bringing forth a nation, it must itself have been a nation; 
and if so, what nation ? We know of but one instance of a 
pangless national birth — and the scripture quoted implies that 
there never was but one, and that one was given birth to by the 
United States, who is afterward said to "travail ; " and has the 
United States not been in travail of the most excessive kind 
ever since she gave us birth? but to no purpose of delivery 
for herself, so fiir as we are able to see at present; but event- 
ually Ephraim and Manasseh, as the antitypes of their former 
selves, will be the result of her labor-pangs. "She" and 
"earth," in the seventh and eighth verses, then, are the same 
person, and, as before said, is the United States. Who, then, 
is it that is said to have brought forth her children — a plural 
number — as soon as she commenced travailing? It is said to 
be "Zion," and as the whole subject is upon national births, 
"Zion" is a nation, and a nation in travail, and bringing forth, 
must be bringing forth nations, here called "children." She 
is also called Jerusalem in the tenth verse. In the ninth verse 
we read : "Shall I bring to the birth, and not cause to bring 
forth? saith the Lord; shall I cause to bring forth, and shut 
the womb? saith thy God." ITo, verily; as God has brought 
us to our birth, as a nation, at Montgomery, Alabama, on the 
4th day of February, 1861,^and caused Zion (the Confederate 
States) to bring forth her "children," he has said he will not 
close, or shut up, the womb, but that births after births shall 
flow apace. 

God, in mercy, end our pangs of travail, and let us hence- 
forth have peaceful, pangless, national births into our Con- 
federacy (1864)! 

Tenth to sixteenth verses: " Rejoice ye with Jerusalem, and 
be glad with her, all ye that love her; rejoice for joy with her, 
all ye that mourn for her, that ye may suck and be satisfied 

with the breasts of her consolations Behold, I will 

extend peace to her like a river, and the glory of the Gentiles 

like a flowing stream As one whom his mother com- 

forteth, so will I comfort you, and ye shall be comforted in 
Jerusalem; .... and the hand of the Lord shall be known 



140 THE KINGDOM OF ISRAEL. 

toward his servants, and his indignation toward his enemies. 
For, behold, the Lord will come with fire, and with his chari- 
ots like a whirlwind, to render his anger with farj^ and his 
rebuke with flames of tire. For by fire and by his sword will 
the Lord plead with sdl flesh.'' This whole affair, from begin- 
ning to ending, pertains to the flesh, or earth — is strictly polit- 
ical throughout — and so to the end of chapter Ixvi. 

See verse 20, where they are to bring out of all nations 
"to my holy mountain Jerusalem." Thus Jerusalem is 
called a *'holy mountain," and is the same — the identical 
mountain — that Nebuchadnezzar saw a "stone cut out of 
the mountain [that is, some particular mountain] without 
hands." In its first appearance it was a stone, but soon "be- 
came a great mountain, and filled the whole earth," after dash- 
ing monarchy to atoms. This stone was indeed a great mount- 
ain before it accomplished the total overthrow of monarchy, 
for less than a great and po\verful nation could not do that 
thing; yet its after greatness was to become such that by way 
of contrast it is at first called a stone (which is only another 
name, or figure, for a government), and afterward a "great 
mountain." This "stone" is none other than the man-child 
born without labor, in verse 7, above noticed; and the exact 
correspondence between being "born without labor" and 
"cut out without hand" proves them to be the same nation. 
The hands, we all know, are the standard and undeviating 
symbols, or signs, of labor; and as the stone was cut out with- 
out hands, it was simply accomplished "without labor," just 
as the child was born, and just as the Confederate States of 
America were born, or cut out of the mountain of Manasseh, 
or Sodom, and that, too, in a day. Not that days of labor have 
not followed quickly upon the heels of our national birth, for 
indeed it has, and "children " have been the result; for I ques- 
tion very much whether Virginia, North Carolina, Tennessee, 
Kentucky, Missouri, and Arkansas would have been born into 
the Confederacy as children, if "labor" had not commenced. 
It is not said that any births, save the man-child, occurred un- 
til travail commenced; but then it is announced "as soon," 
immediately upon travail, children are born unto her. So, if 



THE KINGDOM OF ISRAEL. 141 

Mr. Lincoln had let us rest quiet and unmolested after our 
peaceful, unlaborious birth, he might have retained his fair 
daughters he otherwise quickly lost. 

The question is again asked as to the United States, Who 
is her national offspring? to whom has she given birth? We 
answer unhesitatingly, as we have before done, The Confed- 
erate States of America. If she is not our mother, we have 
none, and are in a sad predicament, worse than in orphan- 
age — we are a bastard — and "shall not enter into the congre- 
gation of the Lord until the tenth generation," which does not 
suit me at all. The old lady, I admit, is treating us rather badly; 
but nevertheless Ave must not deny our parentage, for thereby 
we lay hold on the promises unfulfilled to her. The genealogy 
must not be broken in upon. She gave us birth. The Con* 
federate States is her child, born without any effort or labor 
of hers to be sure, but none the less a child. She is the "she" 
of Isa. Ixvi. 7, and is the mother of "Zion" of verse 8, that 
was born in a day, which "Zion" immediately travails, and 
brings forth her children, and will continue to bring forth 
until "all nations, and kindred, and tongues" — "all fowls of 
every wing" — shall take shelter beneath the goodly cedar of 
Lebanon. "This stone is to fill the whole earth." This stone, 
under the old dispensation, was "Zion," the City of David, 
which city was a military stronghold, a fortified position on a 
mount of that name, that commanded the city of Jerusalem; 
and hence Jerusalem was so often called the "daughter of 
Zion," being the feminine and more defenseless representa- 
tive of the government. And the two taken together are 
called the "double city," or "Ariel Ariel," or the two lions 
of God — that is, the " lion and lioness of God." 

The nation represented by the foregoing names, and others 
that might be given, was betrothed and married to God. See 
Ezek. xvi. 8: "!N'ow when I passed by thee, and looked upon 
thee, behold, thy time was the time of love; and I spread my 
skirt over thee, and covered thy nakedness; yea, I sware unto 
thee, and entered into a covenant with thee, saith the Lord 
God, and thou becamest mine." Thirteenth verse: *'Andthou 
wast exceeding beautiful, and thou didst prosper into a king- 



142 THE KINGDOM OF ISRAEL, 

doin.'' Thus the person addressed and married was a ^'king- 
dom," and became renowned and prosperous, as indeed it did 
under David and Solomon; and retaining its renown in a 
greater or less degree, until finally, for its corruption, God 
divorced himself from her. Isaiah I. 1: "Thus saith the Lord, 
Where is the bill of your mother's divorcement, whom I have 
put away? .... Behold, for your iniquities have ye sold 
yourselves, and for your transgressions is your mother put 
away." This is not his Church, as is commonly supposed, 
but without one single iota of authority for it. To satisfy 
yourself, read again the sixteenth chapter of Ezekiel. This 
kingdom, here divorced, or put away, is then called "barren 
and desolate;" and this same barren and desolate after a time 
is taken back to the bosom of God, her former husband, who 
says to her (Isa. liv. 5, 6): "Thy Maker is thine husband; the 
Lord of hosts is his name; and thy Redeemer the Holy One 
of Israel ; .... for the Lord hath called thee as a woman 
forsaken [or divorced] and grieved in spirit, and a wife of 
youth, when thou wast refused," who is now addressed in the 
first to third verses thus : " Sing, barren, thou that didst not 
bear [that is, during her divorcement]; break forth into sing- 
ing, and cry aloud, thou that didst not travail with child [dur- 
ing divorcement] ; for more are the children of the desolate 
[that was desolate, but now no longer so] than the children 
of the married wife, saith the Lord. Enlarge the place of 
thy tent [the country of thy dwelling], and let them stretch 
forth the curtains of thine habitations; spare not, lengthen 
thy cords, and strengthen thy stakes; for [now that the womb 
is opened which the Lord said he would not close again] thou 
shalt break forth [in births] on the right-hand and on the left; 
and thy seed shall inherit the Gentiles, and make the deso- 
late cities to be inhabited." This is all said of "Jerusalem," 
"Zion," of the stone cut out of the mountain; of the man- 
child of Isaiah Ixvi. ; of David's kingdom which was not to 
end; of the Confederate States of America; the realization, 
in its beginning, of the promise to the fathers and patriarchs. 
Again, under the figure of a branch planted by the Lord, 
the same nationality comes up in the eleventh chapter of 



THE KINGDOM OF ISRAEL. 143 

Isaiah, there personating the great Redeemer of the world, 
who, in turn, personates his own nationality. The Spirit of 
the Lord was to rest upon this government — the spirit of wis- 
dom, of might, of understanding, of knowledge, of judgment, 
of equity, etc. The political wolf was to be changed into a 
lamb, the leopard into a kid, the lion, the fatling, the calf, 
the bear — all to be alike — that is, the ferocious animals here 
personate political personages, who were no longer to exist as 
such, but to become meek and harmless as the domestic ani- 
mals they are said to be ranging and feeding with. Ninth 
verse: ''They shall not hurt nor destroy in all my holy mount- 
ain; for the earth shall be full of the knowledge of the Lord,. 
as the waters cover the sea." Here the branch planted is 
shown to be a "holy mountain," which is nothing more nor 
less than a holy, or pure, government on this earth, so often 
promised, as here repeated again, as on earth. Christ said of 
himself, as is here said of him, that ''he was the root and off- 
spring [branch] of David." "His rest shall be glorious, and 
unto him shall the Gentiles seek." Eleventh verse : "And it 
shall come to pass in that day that the Lord shall set his hand 
again the second time to recover the remnant of his people, 
which shall be left" among the heathen nations. Twelfth 
and thirteenth verses: "He shall set up an ensign for the na- 
tions, and shall assemble the outcasts of Israel, and gather to- 
gether the dispersed of Judah from the four corners of the 
earth. The envy also of Ephraim shall depart, and the adver- 
saries of Judah shall be cut off. Ephraim shall not envy Ju- 
dah, and Judah shall not vex Ephraim." Here we have a 
second restoration, which must be political, for no man ever 
heard of a second spiritual restoration; and then the political 
rulers of the Israelitisli nation, Ephraim and Judah, occupy 
so large a space in the picture that we are forced to see the 
political drift of the whole of the foregoing quotations. And 
further confirmatory of the above is the fact that immediately 
after this promised restoration it is said that these nations, re- 
stored and joined, "shall fly upon the shoulders of the Phi- 
listines toward the west; they shall spoil them of the east to- 
gether; they shall lay their hand [hand is power, and being 



144 THE KINGDOM OF ISRAEL. 

singular, shows the confederation of the nation at this time] 
upon Edoni and Moab; and the children of Ammon shall 
obej^ them." These are symbols of monarchy that is every- 
where said should be destroyed by God's ancient people when 
restored to confederate nationality. The fact is again repeat- 
ed in verses 15, 16: "And the Lord shall utterly destroy the 
tongue of the Egyptian sea [another symbol of monarchy] ; 
and with his mighty wind shall he shake his hand over the 
river [monarchy], and shall smite it in the seven streams, and 
make men go over dry-shod, . . . like as it was to Israel in the 
day that he came up out of the land of Egypt." Monarchy, 
as a mighty river, made up of seven rivers, stands in the way 
of the universal triumph of God's government, just as the 
Eed Sea stood in the way of the children of Israel's escape 
from the monarchy of Egypt; and is here, as that was, to be 
wrought upon by a mighty wind [symbolic wind], and smitten 
also as it was, and the result is to be the same, so far as effect- 
ing a safe passage to his people; but in this latter case the sea 
was to be utterly destroyed, and corresponds exactly with the 
smiting of the great monarchy image of Nebuchadnezzar by 
"the stone cut out of the mountain without hands," utterly 
destroying it, and at once taking its place and "filling the 
whole earth." This frequent "dashing" and "smiting" of 
the symbols of monarchy in the Scriptures points significantly 
to the "battle of the great day," to be fought by God's peo- 
ple, represented by their regal successors, on the mountains 
of Israel, after their confederation with Judah, between whom 
there existed for a time a breach, or broken state, as indeed it 
now does. This battle is none other than "Armageddon," now 
soon to be fought; but not until the North, as "Samaria and 
Sodom,'*' or as Ephraim and Manasseh, are given a daughter 
to the New Jerusalem, or Confederate States, and we all be- 
come one mighty nation again — more mighty by having been 
broken for a time. 

Upon the restoration and rebuilding of Judah, or Jerusalem, 
Zechariah is very full and explicit, opening his book upon that 
very subject. In its^?'5^ sense his restoration has direct refer- 
ence to the return of the Jews from their seventy years' cap- 



/ THE KINGDOM OF ISRAEL. 145 

tivity under Babylon, their rebuilding of their city, temple, etc., 
all of which is typical. Haggai prophesied at the same time, 
to encourage the people in their work, and, in connection with 
Zechariah, we shall notice some things he says upon the sub- 
ject. They both lived and wrote daring the time of said return 
and rebuilding, and where they say any thing upon that sub- 
ject, in its first sense, it has reference to those events then 
transpiring; but when not true of the nation under that res- 
toration (which much was not that was spoken by the various 
prophets), then the reference is to the "latter day," or grand 
and final restoration of God's people to nationality. What 
is here said of Zerubbabel, the governor under whose admin- 
istration this typical restoration took place, as well as what is 
said of Joshua, the high-priest, mast also be considered as 
typical. We believe there is no diversity of opinion among 
our learned commentators in saying that very much, and the 
more important part, of what was said and promised the Jews, 
on their return from the Babylonish captivity, was not realized 
by them ; and hence we conclude that said restoration was 
only a typical one — land, names, and all. So we shall make 
use of them as such. Haggai is directed by the Lord to say 
to* Zerubbabel the governor, Joshua the high-priest, and to 
the people: "Be strong and work; for I am with you, saith 
the Lord. The glory of this latter house shall be greater than 
of the former, saith the Lord of hosts." This was not true 
of the temple built at this time, and so must refer to another 
house, or nation, to arise after that time. Again, Haggai is 
directed to "speak to Zerubbabel, governor of Judah, saying, 
I will shake the heavens and the earth, and I will overthrow 
the throne of kingdoms, and I will destroy the strength of 
the kingdoms of the heathen, and I will overthrow the chari- 
ots, and those that ride in them In that day, saith 

the Lord of hosts, will I take thee, Zerubbabel, my servant, 
and make thee as a signet: for I have chosen thee, saith the 
Lord of hosts." These things here spoken of were not done, 
or accomplished, under the rule of Zerubbabel, who was made 
a signet, or seal, of certainty that they should be done; and 
as the signet, or seal, of promise — which was with God equiv- 
10 



146 THE KINGDOM OF ISRAEL. 

alent to an oath — passed away(, without the things promised he- 
ing fulfilled, we are justified in saying that Zerubbabel, the 
signet, or seal, was typical of the true Zerubbabel that should 
arise and accomplish the mission of his type. 

We will now notice some things that Zechariah says, relative 
to the same events. I will pass by chapters i., ii., iii., though 
very full and interesting. I do hope and trust that my reader 
w^ill keep his Bible close at hand, so as he may read the proph- 
ecies we refer to and copy from, and especially on the present 
occasion. 

Chapter iv. : "And the angel that talked with me came again, 
and waked me, .... and said unto me. What seest thou? 
And I said, I have looked, and behold a candlestick all of 
gold, with a bowl upon^the top of it, and his seven lamps 
thereon, and seven pipes to the seven lamps, which are upon 
the top thereof; and two olive-trees by it, one upon the right 
side of the bowl, and the other upon the left side thereof. So 
I answered and spake to the angel that talked with me, saying, 
What are these, my lord? .... Then he answered and 
spake unto me, saying, This is the word of the Lord unto Zerub- 
babel [the builder], saying. Not by might, nor by power, but 
by my Spirit, saith the Lord of hosts." Noic^ mark carefully 
the foregoing. Zechariah sees a candlestick of seven branches, 
and two olive-trees; he does not know what they signify, and 
asks the angel for their meaning. The angel answers his 
question by giving the Lord's words of commission and in- 
structions to Zerubbabel, whom he had sent to rebuild Jeru- 
salem — in short, to superintend the restoration of the Jewish 
nation — saying further, for the encouragement of the builders 
and the people, ''Who art thou, great mountain ? " — that is, 
any opposing obstacle, but more specifically monarchy^ who, as 
a mountain, had ever stood in the way of God's states-rights 
nationality — "before Zerubbabel thou shalt become a plain; 
and he shall bring forth the head-stone thereof with shoutings, 
crying, Grace, grace unto it." No obstacles could defeat Ze- 
rubbabel in his work, for it was not by his might or power 
that he went forward, but by the Spirit of the Lord. "More- 
over, the word of the Lord came unto me, saying, The hands 



THE KINGD'OM OF ISRAEL. 147 

of Zerubbabel have laid the foundation o^this house; his hands 
shall also finish it; and thou shalt know [herebj-] that the Lord 
of hosts hath sent me unto you." Do not forget that this is given 
in explanation of the seven golden candlesticks, as a house, or na- 
tion, of seven sovereignties. But we have not done with the 
meaning given by the angel. "For who hath despised the 
day of small things?" The day of small things has direct 
reference to this house, under the typical restoration before 
noticed. If any are disposed to think lightly of this former 
house, or day, of small things, let them be assured that this 
"latter day" house will be transcendently more glorious and 
never-ending, being the antitype of the former. "For they 
shall rejoice, and shall see the plummet in the hand of Zerub- 
babel with those seven ; they [Zerubbabel and the seven] are 
the eyes of the Lord, which run to and fro through the whole 
earth." Here ends the angel's explanation of the candlestick 
of seven branches, and it was satisfactory to the prophet, for 
he asks no more about it. He next wishes to know what 
the two olive-trees signify, and is told that the}- are "the two 
anointed ones that stand by the Lord of the whole earth." 

iN'ow, what do j^ou understand by this seven-branched can- 
dlestick, as explained by the angel? I understand him to say, 
as plain as need be, that this candlestick is the house of Judah 
that Zerubbabel was set to restore or build, and that no op- 
posing force could stop the building; that as his hands had 
laid the foundation in the type, his hands should also finish 
in the antitype what was begun in the type; and that the 
builder (Zerubbabel) in the antitype should be assisted by 
seven builders, answering to the seven States that organized 
the Confederate States at Montgomery, Ala. Jeff Davis is 
the Zerubbabel of this new Jerusalem, as the seven States, in 
their governors, are his coadjutors. The Confederate States 
is the stone, and the seven States, as here called, are the seven 
eyes engraved thereon by the finger of God. No matter what 
may be the after number of eyes, or States, or yet branches, to 
this golden candlestick, she first appears under that number by 
which she is to be identified. 

We should like to go through this prophet with the reader, 



148 THE KINGDOM OF ISRAEL. 

for our mutual benefit, but must defer it for the present, as 
our limits forbid. It may be proper here to notice the fact 
that John the Revelator mentions a candlestick similar to the 
one above, and it is said to represent the seven Churches to 
which the address in the first of his book is delivered. This 
is all just as it should be. There are two of those candlesticks 
mentioned. One of them represents the Israel of God in 
Church, and the other one represents the very same Israel 
in State, or nationally. There were "two olive-trees," "two 
candlesticks," "two prophets, or teachers," "two witnesses," 
etc., which are all synonymous terms, and mean one and the 
same thing — that is, the dual Israel of God; God's people in 
Church and State. 

That the seven-branched candlestick signifies a seven- 
branched house, or nation, the angel plainly says to the 
prophet; and that Zerubbabel was to lay the foundation 
and complete the house, or nation, of seven states. If the 
angel does not utter these facts, he utters nonsense, which 
we dare not assert. 



CHAPTER XIV. 



The Restoration of Israel, or the Rise of the United 
States, and then its Dissolution; Followed by the Res- 
toration OF the House of Judah, or the Rise of the 
Confederate States of America. 

EZEKIEL xxxvii. 1-14 introduces us to the whole house 
of Israel as a dead and buried nation ; and spoken at the 
time, too, of the actual state above referred to. This is the 
familiar "vision of the valley of dry bones," which, in its se- 
quel (verses 12-14), brings them to national life again united 
as one — as the address was to the "whole house" — and called, 
as before, God's people. "Behold, O my people, I will open 
your graves, and cause you to come up out of your graves, 
and bring you into the land of Israel. And ye shall know 
that I am the Lord, when I have opened your graves, O my 
people, and brought you up out of your graves, and shall put 
my Spirit in you, and ye shall live, and I shall place you in, 
your own land; then shall ye know that I the Lord have 
spoken it, and performed it, saith the Lord." 

The "house of Israel" was one, and the ^' house of Judah" 
was one ; but the " whole house of Israel " was Jacob's twelve 
sons, their descendants, or regal representatives. All of Israel 
were not Jews; but one tribe only bore that name, and indi- 
viduals of other tribes that affiliated with them, yet all Jews 
were Israelites; hence we should be careful to distinguish be- 
tween the "two families" of Israel. One was Joseph's house, 
and embraced all Israel as natural descendants of Jacob, who 
was called Israel ^^ because he had power with God and man, 
and had prevailed;" and Joseph's was the birthright, and as 
such he inherited the paternal name; for it was to be kept 
up by some one, and that one, of course, was the birthright 
son. Judah's "house" was instituted and kept separate from, 



150 THE KINGDOM OF ISRAEL. 

though within^ the house of Joseph, for the specific use of the 
promised Messiah, or Shiloh; for it was said of Judah Shiloh 
should come, and of Judah he did come, and in and over Ju- 
dah began in initial his reign as king in the person of his 
regal father, David. 

We return to consider the foregoing promise to the "whole 
house of Israel" of national restoration; and as no such res- 
toration took place under the old dispensation, we will claim 
at once that the above promise found its full realization in the 
rise of the "whole house" of Israel, or United States; and as 
there was no promise of perpetuity annexed to this restora- 
tion, we take it for granted that permanency was not to be 
expected when not even implied; in fact, that dissolution ivas 
and is inevitable where God has not said in plain terms to the con- 
trary^ for all of the promises of final restoration are strongly 
marked and fortified by "everlasting" and "eternal." And 
what are the facts in the above case? See verse 15: "The word 
of the Lord came again unto Ezekiel, saying." This is an- 
other prophecy, by the word coming "again " at another time. 
It might have been the same da^^ or hour, or years afterward; 
it matters not. And what was that word? Verse 16 says: 
"Take thee one stick, and write upon it. For Judah, and for 
the children of Israel his companions; then take another stick, 
and write upon it. For Joseph, the stick of Ephraim, and for 
all the house of Israel his companions ; and join them one to 
another into one stick; and they shall become one in thine 
hand." Now, what does all this joining of national sticks 
together mean, if it does not, as plain as language can, say that 
the "whole house of Israel" restored in verses 12-14 are now 
disjointed, broken, or dissolved? And he is here set to heal 
the breach, to join the sticks again. Now, turn to Zechariah 
xi., and learn how this stick was "cut apart." He tells us; 
but Ezekiel does not. It was no part of his business to do 
so. He was ordered to unite them, after which to explain to 
the people the meaning. Ezekiel xxxvii. 21-28: "Thus saith 
the Lord God, Behold, I will take the children of Israel [the 
whole house] from among the heathen, . . . and I will 
make them one nation in the land upon the mountains of 



THE KINGDOM OF ISRAEL. 151 

Israel ; and one king shall be king to them all ; and they shall 
be no more two nations, neither shall they be divided into 
two kingdoms any more at all. ... I will save them out 
of all their dwelling-places, wherein they have sinned, and 
will cleanse them ; so shall they be my people, and 1 will be 
their God. And David my servant shall be king over them ; 
and they all shall have one shepherd; they shall also walk 
in my judgments, and observe my statutes, and do them. 
And they shall dwell in the land that I have given unto Jacob 
my servant, wherein your fathers have dwelt; and they shall 
dwell therein, even they, and their children's children for- 
ever; and my servant David shall be their prince forever. 
Moreover, I will make a covenant of peace w^ith them ; it 
shall be an everlasting covenant with them ; and I will place 
them, and multiply them, and will set my sanctuary in the 
midst of them forevermore. My tabernacle also shall be with 
them; yea, I will be their God, and they shall be my people. 
And the heathen shall know that I the Lord do sanctify Is- 
rael, when my sanctuary shall be in the midst of them forever- 
more.'' This promise remains to be fulfilled; but the begin- 
ning of its fulfillment — the joining of the sticks — the union 
of the North with the South — is close at hand. It cannot be 
claimed that this refers to a restoration in the Holy Land, or 
Palestine, because of the expressions '•'land given to Jacob^' 
^^ wherein your fathers dwelt.,'" etc. ; for if such expressions are 
not figures, neither is "David my servant" a figure, but real, 
which would necessitate the resurrection to life of King David, 
who has been dead thousands of years. Such conclusions 
would be the height of absurdity. 

The old land, names, kings, etc., are taken to represent the 
new. The nation here restored is Israel under Judah, and 
the names of her ancient fathers, kings, and country are hers 
by inheritance, and who has any right to complain ? Besides, 
God said to David that he would appoint another land, and 
plant them in it. In 2 Samuel vii. 10, God says to David: 
"Moreover, I will appoint a place for my people Israel, and 
will plant them, that they may dwell in a place of their own, 
and move no more; neither shall the children of wickedness 



152 THE KINGDOM OF ISRAEL. 

afflict them any more, as beforetime." If stronger proof of a 
new national land, and a new planting therein, is wanted, we 
fear we shall not be able to give it, and shall not attempt to 
do so. But while upon this head of planting, we will give 
some other passages that speak of national planting and na- 
tional plants. Jeremiah xxiii. 5, 6: "Behold, the daj^s come, 
saith the Lord, that I will raise unto David a righteous Branch 
[nation], and a King [called David] shall reign and prosper, 
and shall execute judgment and justice in the earth. In his 
days Jndah shall be saved, and Israel shall dwell safely." 
Jeremiah xxxiii. 15-17: " Iii those days, and at that time, 
will I cause the Branch of righteousness to grow up unto 
David. . . . David shall never want a man to sit upon 
the throne of the house of Israel." Zechariah iii. 8, 9: "For, 
behold, I will bring forth my servant the Branch. For be- 
hold the stone that I have laid before Joshua; upon one stone 
shall be seven eyes." Here, as elsewhere, the "stone" ap- 
pears as a nation, or the Branch of David ; and on this occa- 
sion it has seven eyes. The Confederacy being the Branch — 
immediately explained to be a " stone," and said to have seven 
eyes, which are the seven States at organization — is the iden- 
tical stone cut out of the mountain without hands. Isaiah Ix., 
beginning at the fifth verse, is a life-size picture of the Con- 
federate States, after Samaria and Sodom "flow into" it; 
which chapter closes thus: "Thy people also shall be all 
righteous; they shall inherit the land forever, the branch of 
my planting, the work of m.y hands, that I may be glorified. 
A little one shall become a thousand, and a small one a strong 
nation.^' Here, you see, it is a nation again. In Ezekiel xvii. 
3, a parable, which is further called a riddle, was put to the 
house of Israel, saying: "A great eagle with great wings> 
long-winged, full of feathers, which had divers colors, came 
unto Lebanon, and took the highest branch of the cedar," and 
planted, etc. Explained in verses 12-14 to be the taking 
of the king and people of Jerusalem captive by the King of 
Babylon, who planted them in his own land; and also plant- 
ing a subject kingdom at Jerusalem. When done with this 
planting of the King of Babylon, God says (verses 22, 23) : " I 



THE KINGDOM OF ISRAEL. 153 

will also take of the highest branch of the high cedar, and 
will set it; I will crop off from the top of his young twigs a 
tender one, and will plant it upon a liigh mountain and emi- 
nent; in the mountain of the height of Israel will I plant it; 
and it shall bring forth boughs, and bear fruit, and be a 
goodly cedar ; and under it shall dwell all fowl of every wing; 
in the shadow of the branches thereof shall they dwell.'' 
Here God says he would do what the King of Babylon had 
done; and Isaiah, as just quoted above, shows that God had 
done it. The "little plant was to become a thousand;" the 
"small one a strong nation." ]N"ow, when and where did 
these two plantings take place ? 

The fii'st, "I will also take of the highest branch of the high 
cedar, and will set it," occurred in 1789, and corresponds with 
Ezekiel xxxvii. 1-14; so its locality is known hereby, as well 
as from the date. The second planting "I will crop off from 
[as the stone was cut out of the mountain] the top of his 
young twigs a tender one, and will plant it." This second slip 
for planting was taken off from the first, and was young and 
tender. Young and tender imply feebleness; wanting in 
physical powers; cat from the tender, growing top, and not 
from near the root of power. It had no root attached at 
planting. This fits to a scribe — touches everywhere. The 
seven seceding States sat over two thousand years ago for this 
faithful likeness. Next the place of planting: "Upon a high 
mountain and eminent; in the mountain of the height of Is- 
rael will I plant it." As the whole planting affair, from the 
King of Babylon on to this last and final one, was national, 
and as a mountain is a-very common symbol of a nation, and 
as a nation could not be planted upon an isolated pile of earth, 
it follows that this planting of a nation was "upon" a nation, 
or in a nation. ISTow, if the Confederate States have not been 
planted in the United States, I am not able to give her geo- 
graphical position; and if, after all our labor, we cannot locate 
her, our toiling has been in vain. It was onl}^ severed from 
the parent stock, and took root where it was, just as the stone 
was severed by incision from the mountain; the knife of se- 
cession simply passed between the parent stock and the tender 



154 THE KINGDOM OF ISRAEL. 

one, leaving it, as to local position, untouched; and having 
and retaining its vitality, in a genial clime and favorable soil, 
it could not fail to take root, as it did in organization at 
Montgomery, Ala. ; and then to grow, and shall continue to 
do so, until "it shall bring forth boughs, and bear fruit, and 
be a goodly cedar ; and under it shall dwell all fowl of every 
wing; in the shadow of the branches thereof shall they dwell. 
And all the trees of the field [all the nations of the earth] 
shall know that I the Lord have brought down the high tree 
[United States], have exalted the low tree [Confederate States], 
have dried up the green tree [United States], and have made 
the dry tree [Confederate States] to flourish." We might 
continue similar quotations and remarks, but our time forbids. 
We will now call attention to what followed immediately 
upon the "joining of the sticks," the "flowing together" ot* 
those that had been apart, of the "mending of the breach," 
etc.; by which joining, healing, flowing together, the divided 
nation became one, "never more to be divided into two king- 
doms," but to remain "one nation in the land upon the 
mountains of Israel." What followed this reunion? An- 
swer: The "destruction of the Egyptian sea," or monarchy, 
called again a river of ^'seven streams." (Isa. xi. 15, 16.) In 
Ezekiel xxxvii., as we have quoted, this confederation of the 
nation took place. It is immediately followed, in the thirty- 
eighth and thirty-ninth chapters, with the total and final over- 
throw of monarchy by the hands of the nation so restored 
upon the mountains of Israel; and as this is the great battle 
of "Armageddon," we will call attention to the fact that mon- 
archy is represented in that battle by seven nations (streams) 
confederated or banded together for our overthrow. (See 
Ezekiel xxxviii. 2-6.) There Gog is the chief prince of Me- 
shech and Tubal; and with them are Persia, Ethiopia, Libya, 
Gomer, Togarmah. Here the great river of monarchy as a 
unit is called Gog, and his seven streams that flow into him are 
found in the seven nations here named as joined with him in 
this unsuccessful battle on their part, but most gloriously suc- 
cessful on our part. Isaiah had said that this river should be 
"smitten in its seven streams, and dried up," but he did not 



THE KINGDOM OF ISRAEL. 155 

particularize or tell us how; but Ezekiel, in these two chap- 
ters, does. Please read both prophets as referred to above. 

We have said that Zechariah xi. tells how the sticks of Jo- 
seph and Judah came to be separate, or cut apart, and thus 
became two nations. It is conceded by all expositors that we 
have examined that this chapter most certainly tells us of the 
division of the Israelitish people into two separate kingdoms; 
but when or how, the most learned are at a loss to determine. 
Bishop Newcom says he could not explain the passage in ref- 
erence to said division without supposing the united nation to 
exist at the time the prophet wrote this prophecy, which he 
very well knew was not the fact; for it ^vas spoken many 
generations after the house of Joseph, or the ten tribes, had 
broken off from the house of Judah ; and spoken, in fact, 
when Judah was in the act of returning from her captivity, 
and was actually then rebuilding Jerusalem and the temple. 
The learned commentator Mr. Joseph Mead says : ''Methinks 
such a prophecy was not seasonable for Zechariah's time, 
when the city yet, for a great part, lay in her ruins, and the 
temple had not 3'et recovered hers; nor was it agreeable to 
the scope of Zechariah's commission, who, together with his 
colleague, Haggai, was to encourage the people, lately returned 
from captivity, to build their temple and to reorganize their 
commonwealth." So you will see the most profoundly learned 
were left in the dark as to the proper understanding of this 
prophecy. Upon a similar prophecy, detailing the very same 
events^ another learned commentator says, in substance : " This 
prophecy was spoken by some unknown prophet, loho lived be- 
fore the ten tribes broke off from the house of Judah ; for it has 
reference to that event, and could not have been spoken by the 
prophet in whose book it is here recorded, for he lived and 
icrote long after that event; and in compiling, or making up, this 
latter prophet's record, this prophecy of some unknown prophet 
by mistake got into the wrong book.'' Is not this a strange way 
of getting clear of a difficulty not then solvable, *' its time not 
having come ? " The fact is, this prophecy has direct reference 
to the present existing state of things in modern Israel of the 
West, and could not have been understood until the present 



156 THE KINGDOM OF ISRAEL. 

time; but its time of revealment having come, there is now 
no difficulty experienced in the matter even by the unlearned. 
' We find this prophecy, as it stands in Zechariah xi., to- 
tally wanting in chronology, or order of time, as to the things 
or events spoken of. Tliis, however, is no uncommon occur- 
rence, and presents little difficulty. We will endeavor to give 
it chronologically — give it in the order in which the events 
or actions severally occur. The whole nation is treated as 
a "flock," and a part of them are called "the flock of the 
slaughter," being appointed to death — the weaker by the 
stronger — who are called their possessors "who slay them." 
This flock of slaughter, called also "poor of the flock" — that 
is, the weak or more defenseless (humanly speaking) of the 
flock, or nation — we understand to have reference to the South 
as a whole, and to all North and South individually who are 
with the South in sentiment and sympathy, and as soch sub- 
ject themselves to the wrath of the North. This flock of 
slaughter claims our first attention. Zechariah xi.4, 5: "Thus 
saith the Lord my God, Feed [or sustain] the flock of the 
slaughter; whose possessors [the North] slay them, and hold 
themselves not guilty; and they [the North] tliat sell them 
say, Blessed be the Lord; for I am rich." How true, all know 
who will reflect for but a moment. The North has indeed 
grown rich, almost beyond all measure, by buying and selling 
the South at her own price, asking us no questions about the 
matter. We have literally been her possession; she was liter- 
ally slaying us, and had well-nigh accomplished the thing be- 
fore we were aroused to a sense of our danger; and for all 
this, she hypocritically and sanctimoniously says, " Blessed be 
the Lord ! " — claiming hereby that under God's authority they 
have done this wickedness, as we all know they do to 'this 
day by their thanksgivings for any seeming success over us. 
The poor flock being thus provided for, God says: "I will no 
more pity the inhabitants of the land; but, lo, I will deliver 
the men every one into his neighbor's hand, and into the hand 
of his king; and they [the South] shall smite the land, and 
out of their [the South's] hand I will not deliver them [the 
North]. And I will feed the flock of slaughter, even you, 



THE KINGDOM OF ISRAEL. 157 

poor of the [original] flock." Thus reassuring us of his 
guardian care and protection. Thus prefacing what he de- 
signed doing, he then, preparatory to the action, takes two 
staves, or sticks, one called Beauty, and the other called Bands. 
Beauty represented God's covenant with the whole house of 
Israel; and now, as he designed to break the brotherhood, it 
was very proper that he should first dissolve the covenant be- 
tween himself and them. So he says (verses 10, 11): "And I 
took my stafl", even Beauty, and cut it asunder, that I might 
break my covenant which I had made with all the people. And 
it w^as broken in that day; and so the poor of the flock [South] 
that waited upon me knew that it was the word [or will] of 
the Lord" that it should be so; and so we do consider and 
receive it. Now that the covenant between God and the whole 
nation, or Israel as one, is broken or cut asunder, we are ready 
for cutting the bands between the brotherhood, which follows 
at once, but could not have gone before. The brotherhood 
could not have been dissolved by secession so long as God's 
covenant remained with the whole house. This covenant 
here cut or dissolved between God and the nation was the 
Hagar and Ishmael, or Sinaitic, covenant, called the old one 
by St. Paul. Yerse 14: "Then I cut asunder mine other 
staflT, even Bands, that I might break the brotherhood between 
Judah and Israel [Joseph]." Thus, the North and South 
were separated ; and in immediate connection with this break- 
ing of the brotherhood is announced the raising up of a fool- 
ish shepherd, or ruler, in the land of the North (that land that 
w^as before said should be smitten out of the hands of those 
that then held possession, or rule), which foolish shepherd, it 
is said, "shall not visit those that be cut ofi^, neither shall seek 
the young one, nor heal that that is broken, nor feed that that 
standeth still; but he [the shepherd] shall eat the flesh of the 
fat, and tear their claws in pieces." Mr. Lincoln sat for this 
faithful likeness many generations ago. He did not visit or 
seek the young cedar of Lebanon, that had been cut off by 
the knife of secession, in a spirit calculated to bring them 
back and heal the breach in the brotherhood. So far was he 
from "healing that that was broken," he did not so much 



158 THE KINGDOM OF ISRAEL, 

as feed, strengthen, or encourage those that had as yet stood 
still m the matter to hope for better things at the shepherd's 
hands. "Hope deferred maketh the heart sick," or faint; 
they could stand still no longer. He forced the fatal knife to 
descend again and again, until Virginia, North Carolina, Ten- 
nessee, Kentucky, Missouri, and Arkansas are all found in 
motion. What is further said of this foolish shepherd ? Why, 
that instead of feeding and giving of strength and hope for 
the cut off and the standing still, " he shall eat the flesh of the 
fat, and tear their claws [or means of defense] in pieces." 
AVhat is promised him for this? ** Woe to the idol shepherd 
that leaveth the flock ! the sword shall be upon his arm, and 
upon his right eye ; his arm shall be clean dried up, and his 
right eye shall be utterly darkened." Woe to Mr. Lincoln! * 

Chronologically, the first three verses cover the same ac- 
tions as the cutting of the staff' called Bands, which was the 
breaking of the brotherhood of Judah and Joseph. The na- 
tion is addressed as "Lebanon," and ordered to throw open 
her doors, that the fire might enter and devour the cedars of 
Lebanon. So if Lebanon represents the nation, the cedars 
must represent the States. " Open thy doors, O Lebanon 
[United States], that the fire [political burning] may devour 
thy cedars [States]. Howl, fir-tree [less excellent nations], 
for the cedar [the most excellent tree, or United States] is 
fallen, because the mighty are spoiled; howl, O ye oaks of 
Bashan [less excellent nations], for the forest of the vintage 
[United States] is come down. There is a voice of the howl- 
ing of the shepherds [governors of the Northern States], for 
their glory [the Union] is spoiled ; a voice of the roaring of 
young lions [chief persons], for the pride of Jordan [the 
Union] is spoiled." 

The next thing that claims our attention, as well as the next 
in order of time, or chronologically, is the statement, "And I 
fed the flock" — that is, the "flock of slaughter," or poor flock 
— which we say at this time was the Confederate States in or- 
ganic form ; before this time, we spoke of them as the South. 

*This "Woe to Mr. Lincoln!" was uttered and printed in the edition 
of May, 1864, which was some time before his violent death. 



THE KINGDOM OF ISRAEL. 159 

Soon arter the feeding begins, a mutual loathing and abhor- 
ring is found to exist between three of the shepherds fed and 
the feeder, who is none other than God ; and consequently God 
cuts off these three shepherds from his flock, and says to them: 
*'I will not feed you ; that that dieth, let it die ; and that that 
is to be cut off, let it be cut off." IS'o use in delaying the mat- 
ter, as there was a mutual loathing; and so they were cut off 
*' in one month." These three shepherds must represent three 
States, belonging, at the time, to the Confederacy ; and if so, 
they may be Tennessee, Kentucky, and Missouri. We have 
thus noticed this prophecy because applicable strictly to the 
present state of things in modern Israel, and not to any prior 
time. It tells of secession and the Confederacy as plain as 
can be. 

We will cite one more passage to prove that Israel, restored 
in the latter day, would dissolve or disunite. In Isaiah xiii., 
Babylon, the ancient and unrelenting foe of God's national 
Israel, was taken up by the prophet, and a burden, or curse, 
pronounced against her, and her total overthrow detailed, with 
promises to his own people of deliverance from their bondage. 
Isaiah xiv. 1, 2: "For the Lord will have mercy on Jacob, and 
will yet choose Israel, and set them in their own land; and 
the strangers [negroes] shall be joined with them, and they 
[the negroes] shall cleave to the house of Jacob. And the 
people shall take them, and bring them to their place [the 
place that God said to David he would appoint, and plant his 
people in it, and that they should no more remove or be af- 
flicted as aforetime] ; and the house of Israel shall possess 
them in the land of the Lord for servants arid handmaids; and 
they shall take them captives, whose captives they were ; and 
they shall rule over their oppressors." The Egyptians, the 
descendants of Ham, are here had reference to, who had en- 
slaved the Israelites for so long a period while in Egypt ; but 
now the tables are to be turned, and the former masters to be- 
come the slaves, and the former slaves to become the masters. 
This met with fulfillment in the rise of the United States, and 
the enslavement of the negroes. Verses 3-5 : "And it shall 
come to pass in the day that the Lord shall give thee rest from 



160 * THE KINGDOM OF ISRAEL. 

thy sorrow, and from thy fear, and from the hard bondage 
wherein thou wa&t made to serve [in Babylon], that thou shalt 
take up this parable against the King of Babylon, and saj-, 
How hath the oppressor ceased ! the golden city ceased ! The 
Lord hath broken the staff of the wicked, and the scepter of 
the rulers." This parable of rejoicing on the part of Israel, 
as incipiently restored in 1776, over fallen Babylon is kept up 
to verse 27 ; but the prophet in verse 29 admonishes them not 
to rejoice as a whole because the rod of Babjdon was broken, 
for there was in store for them dissolving evils. "Rejoice not 
thou, lohole Palesdna, because the rod of him that smote thee 
is broken ; for out of the serpenVs root shall come forth a cock- 
atrice, and his [the cockatrice's] fruit shall be a fiery flying ser- 
loent.'' 

So the old serpent Babylon, that spawn of the devil Mon- 
archy, properly called a serpent after its sire, was not dead 
yet — had vitality in her very roots. We rejoiced at our de- 
liverance from her a little, just a little, too soon. The revo- 
lution of 1776 gave us rest and seeming security for a time; 
and we, naturally enough, rejoiced, and took up a parable 
against monarchy in general, and taunted them on every suit- 
able occasion. But in the meantime her roots were generat- 
ing secretly and out of sight that serpent of serpents, that 
basalisken cockatrice and bane of states-rights, confederate 
republics, called '''Centralism.,'' tending directly to the one man 
power principle, in opposition to God, who alone is one in 
poioer. "Centralism'^ does not make an open and direct at- 
tack, but gives birth to a '■'fiery flying serpent,^' which, for Wiuit 
of a better name, we will call "Abolitionism." This spawn 
of Centralism came across the waters in the guise of the mes- 
sengers of Christ, and at once entered and desecrated the 
sacred desk; and thus unsuspectedly got at the people, and 
won upon them as a wolf in sheep's clothing would naturally 
upon the sheep. And the sheep, headed by their sheplierds, 
soon set up a bleating to Congress; but in their said bleatings 
they said not one word in opposition to ''states-rights," nor 
one word in favor of Centralism. No, not the3\ Their call- 
ing, and mission, was a higher one. They did not wish or care 



THE KINGDOM OF ISRAEL. 161 

to ^^ dabble'' in politics. Let the nation take care of itself, 
and they would take care of the souls. But as soon as the}' 
acquire a little strength and organize, they become bolder, and 
begin to clamor most vociferously; but not ngainst State sov- 
ereignty — that must be kept in the background until they gain 
strength to strike boldly and are confident of certain success. 
The sequel we need not write; it is already written on the 
broad face of our w^hole land in tire and blood. The sequel, 
as given by inspiration, we will copy, and make a few remarks 
thereon. In verse 30 the prophet gives assurance that pros- 
perity should be to the rejoicing nation for a time after the in- 
cipient rise of the nation in 1776, and that "the iirst-born of 
the poor shall feed, and the needy shall lie down in safety;'' 
but after a time, "I will kill thy root with famine, and he shall 
slay thy remnant." This killing of the root may have refer- 
ence to the killing of the two witnesses. Now, what follows 
this admonition not to rejoice ? this assurance of evil ? this as- 
surance of good to some extent, for a time, amidst the evil? 
It is this: The dissolution of the whole nation. "Howl, 
gate ; cry, O city [city of Sodom] ; iliou, whole Falestina, art 
dissolved; for there shall come from the north a smoke, and 
none shall be alone in his appointed time.'' None to escape 
the efiects of this northern smoke ; none free fron:^ its dissolv- 
ing nature. This ''''fiery flying serpent,' like subtle smoke, en- 
ters into all departments of the nation, and the consequence 
is a disruption of Palestina, or the government of the land of 
Palestine. Thus, again by inspiration is shown, by diflterent 
figures, or symbols, the same things. before noticed; and they 
might be multiplied from the same source. 
11 



CHAPTER Xy 



Correspondence of Works of Creation with the Creator. 

THE Israelitish nations, as type and antitype, correspond 
with the double triune form of the Godhead that pro- 
duced them. Witness: The first plural form of God, in 
attributes of omnipotence, omniscience, and omnipresence, 
was not so clear and tansrible, not so real or realiziuo:, to our 
human apprehensions, as ivas the second form, expressed by 
Father, Son, and Holj' Spirit; so, in like manner, the first, 
■or typical, form of these governments has not been so real- 
izing as is to be their second. And again, as a full realiza- 
'tion of the Godhead, as taught us in the Bible, is not possible, 
'-until we pass up to him by the six steps of ascent to the sev- 
-enth, which alone is Jehovah, so we need not expect full 
realization, nationally, until we arrive at the seventh and last 
head of God's ancient government on earth. This fact is fur- 
ther proved by the six steps of ascent to King Solomon's splen- 
did throne, each one of which was guarded by a brace of lions, 
thus signifying that the nation in all its travail and labor, up 
to its final head, was guarded by Christ the Lion. This throne 
was a figure of the nation in all its steps and final *' throne do- 
minion," which was not a step, but a seat. The steps were la- 
: borious, but rising higher as step by step the kingdom advanced, 
nearing realization, or seventh, which was not a step, but a seat, 
which all will see at once signified irst, no more steps of travail. 
*' Dominion" has been obtained; the seat has been taken by 
David's regal son, who will sit and rule forever. In this also 
agrees the six labor d^ys of creation, ending in the seventh 
one of rest, for in six days w^ere all things created, ^^and on the 
-seoenth God ended, his work.'' Labor was an attitude, or condi- 
tion, of unrest; standing and walking are common ones. Six 
days entire had been occupied in the work; the seventh finds 



THE KINGDOM OF ISRAEL, 163 

tlie laborer in his attitude of labor — standing, for instance. A 
degree of labor, therefore, is requisite on the seventh, to eifect 
a chano^e from standinof to sittinir, or one of rest. Hence it is 
said "he finished" on the seventh. Again, upon this head: 
The Israelites were required to till their land six years, and 
the seventh it was to rest. 

We return, and note that as the attributes of God are made 
up of various tmits, or lineaments, as we have elsewhere re- 
marked, so likewise these governments are made up of the 
various stale governments, which may be multiplied until, like 
their great original (God), they shall become universal, as 
promised so oft. A marked example or two of multiplication 
was given us by God in the dividing the tribe of Joseph into 
two, Ephraim and Manasseh, and of further dividing of Ma- 
nasseli into two. Thus was the adding of States to the Con- 
federacy taught, and the United States did not fail to profit 
by the examples set; and the result was that in seventy- two 
years the States grew in number from thirteen to thirty- 
three. It is a patent fact that visible things tell us of the 
invisible; and if we understood perfectly the visible, we should 
understand and comprehend more fully the invisible who cre- 
ated it, and thus be taught to "look through nature up to nat- 
ure's God." St. Paul, speaking of heathen nations, or idol- 
worshipers of "beasts, birds, and creeping things," says they 
were given up of God to uncleanness, because it was not an 
ignorance of necessity that caused them to do so, though they 
had not the written word. '''■Because that which may he known 
of God is manifest in them [the idolaters] /or God hath shewed it 
unto them..'' How has he done it? Thus: "jPor the invisible 
things of God ever since the creation of the world [which is visi- 
ble], are clearly seen [not dimly], being understood by the things 
that are made. Even his eternal power and Godhead'' are made 
'plain by the visible creations. "So that they [these idol- worship- 
ers] are without excuse," notwithstanding they had not the 
written word. "From" the date of creation all has been 
plain, if man would have given heed to the voice of creati6n, 
with the Spirit's aid, which "enlighteneth every man that 
Cometh into the world." Creation — physical, intellectual, 



164 THE KINGDOM OF ISRAEL, 

and political — is but the reflex of the mind of God, and 
must be like him. Creation preexisted in the mind of God, 
just as the finished painting reflects but the preexisting forms 
and colors of the artist's mind — he by action simply bringing 
them out and transferring them to canvass. We hesitate not 
to say God has mapped himself out in creation, phj-sicall}- and 
intellectually, in families and in nations. "In families" — in 
Koah's house; "in nations" — in Abraham's»house. All the 
families of earth belong to the three families of i^oah, and 
they are but one family. All the nations of the earth belong, 
by promise, to the three fathers, and they are to be but one 
nation, and to "fill the whole earth." All others are to "he- 
come as chafl['of the summer threshing-floor," "drJA^en away, 
and place for them no more to be found." Geology teaches 
us that this globe, so far as known, is also three in one, or con- 
sists of three distinct formations, termed by the books prima- 
ry', secondary, and tertiar\^, or first, second, and third; and 
that these several formations correspond to as many periods 
of time. So the earth is thi^ee, formed as to time and feature; 
and from this we conclude that a government springing from 
the same infinite source of form and feature, should also bear 
the* marks of its great original. If we examine the old United 
States Constitution, as well as our own (the Confederate 
States), we shall see the same triune feature kept up, even in 
their workings, legislative, judicial, and executive. Thus we 
are like the Athenians, who ignorantly worshiped God, to them 
unknown, according to the inscription on an altar of theirs. 
We are ignorantly serving God nationally, though imperfect- 
ly it be, for which we are entitled to no credit. "To God be 
all the glory," who, by the influence of his Holy Spirit, di- 
rected and guided the fathers of 1876 in finally, in 1789, or- 
ganizing a scriptural, or God-like, government. The same 
feature is repeated in all the State governments. All govern- 
ments that do not conform to this physical delineation of God 
have not God for their author, and are counterfeit or corrupt, 
and arc the oftspring of fallen man, and are, as he is, averse 
to God; and so necessarily, for "like begets like." This rule 
is changeless. All governments that hold the centralizing ele- 



THE KINGDOM OF ISRAEL. 165 

ment in them, that tend to consolidation, that in any way fa- 
vor the one-man power in principle, place man as one in the 
place of God, wlio alone is one in power^ and as such, are at 
wac with the Eternal and his governn^ients on earth, and 
would, if possible, dethrone the Deity in heaven. Xinirod 
(descended from that branch of Koiih's family doomed to 
servitude, and denied national rule, because of its grovel- 
ing, sensual disposition) was the author, as far as we are 
informed, of this one-man-power principle in governments, 
and established, or ordered, the kingdom of Babel, which 
resisted the decree of God to disperse and settle wide-spread, 
and was alone compelled to disperse by the confounding of 
their language. And all governments, from that day to this, 
that resist, or in any manner hinder, free and wide-spread set- 
tlement, or dispersion, have had, andever will have, a tendency 
to centralization, and are of their mother Babel, above-named, 
and opposed to God ; and as such, must and will fail. Babel, is 
the mother of all monarchy. Some governments that have 
existed, or do now exist, may in some instances resemble the 
governments that we claim are of God, especially as to the 
legislative, judicial, and executive features named above, and so 
we might expect; for when there is a spurious or counterfeit, 
thing it must be supposed to be made in imitation of the pure, 
but it is only an imitation, and may pass as genuine for a time; 
but when put in the crucible of God, then their drossy baseness 
will appear, and be rejected, and will pass no more as genuine. 
All powers, nationally speaking, are in the hands of the peo- 
ple, in their individual capacity, when aggregated and dele- 
gated to them by God; and being God's delegates, they are 
amenable to him alone, and not to the government they created 
as his active agents. The accountability here referred to is 
political, or naiional — that is, in an aggregated capacity as or- 
ganic. For individual sins, in breaking any law of the land, 
man is most certainly answerable, the one to the whole, who 
is supposed to make all laws, if not in person, by representa- 
tives. The government, being the creature of the people in 
their aggregated capacity, cannot hold the people, in said ca- 
pacity, to account; but, as the agent of the people, its duties 



166 THE KINGDOM OF ISRAEL. 

are to carry out the will of the people; they alone have the 
right to "alter, change, or abolish." And thus following out 
this self-evident and cominon-sense view of organic govern- 
ments, under one general or confederate head, we trace them 
backward^ or uj-) stream, to the source of right to rule. From 
the one government confederate, up stream, io the state govern- 
ments, and from these again to large communities inorganic, 
and these to neighborhoods, and neighborhoods to families, 
and families to individuals, the springs that go to make up 
this gvQdii governmental river, a common figure in Scripture for 
governments. The springs above received their power to flow 
itito governmental form from heaven, and should, as the rivers 
to the ocean, return to their source a ceaseless stream of grat- 
itude and praise. Or, if we reverse this order, and begin at 
the springs (man individually), who receive from the great 
ocean of power, their origin and constant support, we trace 
these springs doionward to creeks, creeks to larger ones, and 
these in turn to rivers, or governments organic, and govern- 
ments organic to a government confederate, properly called 
^'JE pluribus iiniun," or one made up of many. Tliis is in 
strict conformity with physical nature, visibly manifested, 
which is but a visible manifestation of God himself. Wit- 
ness, the great ocean, above referred to, in its physical struct- 
ure as onCj yet many, when individualized, resembles in a re- 
markable degree the great ocean, or origin, of all things, even 
God the Eternal. Witness, I say, the great ocean of waters 
as one sending itself out in vapors to the visible heavens, and 
borne abroad as clouds, falling in teeming showers upon the 
thirsty earth, and thus watered, countless springs appear (this 
but representing the people) — they congregate into branches, 
creeks, rivers, and rivers into a river, and it returns itself in 
tribute to the ocean again. So, like God, it is the ''Alpha 
and Omega, the beginning ai»d the etiding, the first and the 
last," confirming our assertion that "God has mapped himself 
out in creation." Who ever heard of a mighty river flowing 
up stream, dividing and subdividing itst'lf until it ended in 
the formation of springs? The reverse of this is nature's law, 
or order, liivers do not make springs, but springs make 



THE KINGDOM OF ISRAEL. 167 

rivers; continents do not make grains of sand, but grains of 
sand make continents. The whole is always made up of parts, 
and not the parts of the whole, for that would be an impossi- 
bility. The building of the house is by parts; the pencilings 
of the artist, that ultimate in a finished painting, are so like- 
wise. The work is progressive, and so the works of God in 
creation are progressive, not to say the same of God himself, 
to our finite conception of whose existence we could form no 
idea, as before shown, aside from a progressive stand or start- 
ing-point, and, with the assistance of the Spirit, thus to trace 
him up, so to speak, progressively. 

These things being considered, how could any set of intel- 
lisrent men come to the conclusion that the General Govern- 

o 

ment has greater powers than the State Governments upon 
which it is built? that the created is greater than the creator? 
or, yet again, that the States have delegated powers to the 
General Government that they could not resume at pleasure? 
Delegated powers are at best but lent., not an absolute gift, or 
bestowmient in fee simple; and further, delegated powers are 
always delegated to be used, or exercised, /or the benefit of the 
party delegating, and not for the delegate, only so far as he may 
be, as a dependent, interested in his delegator. 

Some will doubtless object to much of the foregoing, be- 
cause applicable only to a states -rights, confederate form of 
government, since so large a portion of the earth is, and ever 
has been, under a different form of government, and does not 
conform to the physical arrangement of nature, which we as- 
sert is a physical delineation of God. But this objection does 
not affect our position in the least, for we claim that all gov- 
ernments that do not conform to the physical delineation of 
God are not of God, and as such are necessarily corrupt or 
spurious ones, and must and will cease, if God rules and reigns 
on earth. And who so blind as not to see that the states-rights, 
confederate form of government is of God, and hence God- 
like and prevailing, and will prevail, as promised, over the 
whole earth? for nothing less than a universal, or a world- 
wide, empire was promised to Abraham, Isaac, and Jacob, 
when it was said "a nation aiul a company of nations should 
be of them," and that "in them should all nations be blessed." 

I 



CHAPTER XVI. 



Origin of tue Term Zion as Applied to the Church and 

State. 

AS we have, in Isaiah Ixvi. 8, seen that "Zion travailed and 
brought forth children," and as said prophecy has, we 
believe, almost universally been received as altogether spirit- 
ual, and not political, as we have treated it — for we consider 
it such, and not at all spiritual — and further, as offense may 
have thus been given to some honest children in spiritual 
Zion, we deem it proper to say something specifically upon 
this head; for be it known once for all that we are not the 
man to shake one stone in the fair fabric of our spiritual 
mother; yet we do claim that this name of the Church is a 
borrowed one — it is one of association. 

In the year of the world 2553 the children of Israel, under 
the leadership of Joshua, entered the promised land of Ca- 
naan, and soon drove out, killed, or subjugated its heathen 
inhabitants; yet by careful notice it will be observed that cer- 
tain strongholds — one at least — they did not subdue for five 
hundred years after they entered the land. We read these 
facts in 1 Chronicles xi. 4-6: "And David and all Israel went to 
Jerusalem, lohich is Jebus; where the Jebusites were, the in- 
habitants of the land. And the inhabitants of Jebiis said to 
David, Thou shalt not come hither. Nevertheless, David took 
the castle [or fort] of Zion, which is the City of J)avid. And 
David said. Whosoever smiteth the Jebusites first shall be chief 
and captain. So Joab, the son of Zeruiah, went first up, and 
was chief. And David dwelt in the castle ; therefore they 
called it the City of David." 2 Samuel v. 6-9 : "And the king 
and his men went to Jerusalem unto the Jebusites, the inhab- 
itants of the land; which s[)ake unto David, saying. Except 

I 



THE KINGDOM OF ISRAEL. 169 

thou take away the blind and the hime, thou shalt not come in 
hitlier; thinking, David cannot come in hither. [For they 
had held it against the whole land for five hundred 3^ears, so 
it must have been stronglj^ fortified.] Nevertheless, David 
took the stronghold of Zion ; the same is the City of David. 
. . . So David dwelt in the fort, and called it the City of 
David. And David built round about from Millo and in- 
ward." Thus more stronglj^ fortifying his city, ov fort, as it 
is called by the sacred historian. This is the first time we 
hear of "Zion." Now, say, ye that may object, was it a mil- 
itary stronghold, or was it the Church ? This place, you will 
see, the natives had successfully defended and held for five 
hundred years after the Israelites possessed the country in 
general. 

Next, of the Church. How car-.e she to be called Zion ? It 
will be remembered that during the administration of Eli, the 
ark of the covenant, that had ever been kept in the taber- 
nacle, or tent, that had accompanied the people in their wan- 
dering from Mount Sinai to the time of Eli referred to, fell 
into the hands of the Philistines, and found its way, by two 
removals, to the house of Obed-edom. Some thirteen years 
after David had taken the stronghold of Zion, he goes down 
to the house of Obed-edom, and brings up the ark. See 
1 Chronicles xv. 1-25: "And David made him houses in the 
City of David, and prepared a place for the ark of God, and 
pitched for it a tent. . . . And David gathered all Israel 
together to Jerusalem, to bring up the ark of the Lord unto 
his place, which he had prepared for it. . . . So David, 
and the elders of Israel, and the captains over thousands, went 
to bring up the ark of the covenant of the Lord out of the 
house of Obed-edom with joy. ... So they brought the 
ark of God, and set it in the midst of the tent that David had 
pitched for it" (chapter xvi. ]) in the the City of David. Thus 
the tabernacle was set up in a military stronghold of the name 
of "Zion;" and here the nation worshiped the true God for 
thirty-one years in the midst of the camp, for it was not re- 
moved from the place that David pitched for it until the tem- 
ple was finished in the eleventh year of Solomon's reign. 



170 THE KINGDOM OF ISRAEL. 

How natural, then, that the name of the city of worship should 
be attached to its temple of worship ! How very natural 
such expressions as "Let us go up to Zion to worship the 
Lord our God," "Zion, the city of our solemnities," and hun- 
dreds of similar and kindred expressions ! But nevertheless, 
as applied to the Church, the name is borrowed; it is a name 
of association with the military, which is but the strong arm of 
the civil department of the government. When the civil au- 
thorities fail, for want of strength, to execute the laws, she is 
directed to call on Zion, the military arm, for assistance. This 
fort was on a hill of that name that overlooked the city and 
vale of Jerusalem. 

It is perhaps useless to say more upon this subject; for if 
we should undertake to cite all of the pointed passages in 
which "Zion" occurs, and that evidently are spiritual, our 
readers would tire, for the}' are familiar to all Christian ears ; 
but we warn all to be careful not to apply to spiritual Zion the 
one-half that is said of ^'Zlon,'' ever remembering that there are 
two. Of the political one Jerusalem was called the daughter, 
or weaker member of the government, being strictly civil. 
Of this Zion we should like to speak at large, but can now 
onlj' affirm again most unhesitatingly that Zion, who travailed 
in Isaiah Ixvi. 8, was, and is, the Confederate States of Amer- 
ica. And before taking leave of national Zion, it may be 
well to add something further, while the matter is in hand, 
and the reader's mind is upon that subject, to show that Zion, 
in its first or original sense, is national. In Isaiah x. 5, the 
Lord calls Assyria the rod of his anger, and the stafi' of his 
indignation, which he would send against Jerusalem, a hypo- 
critical nation, saying (verses 11-12): "Shall I not, as I have 
done unto Samaria and her idols, so do to Jerusalem and her 
idols? Wherefore it shall come to pass that, when the Lord 
hath performed his whole work [of destruction] upon Mount 
Zion and on Jerusalem," he then would punish Assyria, the 
nation that he had used in punishitig or destroying .Mount 
Zion, or the Jewish nation. This cannot, by any forced in- 
terpretation, mean the Church; for Assyria never destroyed 
spiritual Zion, and that, too, as an instrument in the hands of 



THE KINGDOM OF ISRAEL. 171 

the Lord. He never has forsaken bis spiritual Zion, but be 
bas bis national Zion ; yet not utterl\% for be encourages tbem 
in verse 24, saying: "O my people tbat dwellest in Zion, be 
not afraid of tbe Assyrian [nation, truly] ; be sball smite tbee 
witb a rod, and sball lift up bis staff against tbee " as my agent 
to correct tbee, but only for a little wbile, and in turn I will 
scourge bim. "lie sball sbake bis band against tbe mount of 
tbe daughter of Zion, tbe bill of Jerusalem." Jerusalem was 
tbe daughter, or feminine part, of tbe nation; wbile Zion was 
the masculine or strong arm of tbe government. In Isaiah 
xxix. 8, tbe Lord mentions tbe disappointment of dreamers, 
saying: "So sball tbe multitude of all tbe nations be, tbat 
iight against Mount Zion." Here a multitude of nations are 
represented as fighting against Mount Zion. We have no 
evidence tbat any such multitude ever beseiged tbe Church; 
and in fact we know they as nations never did; but on the 
other band, as nations, they have ever fought against God's 
nationalit}', both in ancient and in modern times; and it is of 
said nation tbat be here speaks, calling it "Zion." In Isaiah 
XXX. 1, God addresses bis nation as rebellious children, re- 
hearsing their evil-doings and their impotency before the pur- 
suing enemy, saying (verse 17): "One thousand of you shall 
flee at tbe rebuke of one [of 3'our enemies]." He says, bow- 
ever, tbat be will wait, tbat be may be gracious unto tbem. 
Verse 19: "For tbe people sball dwell in Zion at Jerusalem ; 
thou shalt weep no more." Never so said of the Church on 
earth. Hers is a perpetual warfare; wars without and fight- 
ing within are her heritage while in the body. Her release is 
at death, not before — death of her individual members, we mean, 
not in polity. In Isaiah xxxi. 9, tbe Lord says bis "fire is in 
Zion, and bis furnace in Jerusalem." This cannot be spirit- 
ual. Isaiah xxxiii. 20: "Look upon Zion, the city of our so- 
lemnities; thine eyes shall see Jerusalem a quiet habitation, 
a tabernacle tbat sball not be taken down." Zion and Jeru- 
salem are visible realities ; they are tbe figures of the Is- 
raelitisb nation. Isaiah xxxv. 10: "And the ransomed of the 
Lord sball return, and come to Zion with songs and everlast- 
ing joy upon their beads; they shall obtain joy and gladness, 



172 THE KINGDOM OF ISRAEL. 

and sorrow and sigliing shall flee awaj." Tliis can never be 
said of spiritual Zion ; for she has no such promise as this 
while she is on earth. It is said "the}- sliall return^ Where 
to? we would ask. Of course to the place they had gone out 
from. They had gone out into political bondage. They are 
here represented as coming home again, returning '* to their 
former estate," as promised in Ezekiel xvi. The Church is 
not a visible but a spiritual existence, and cannot be in bond- 
age — can never be from home. The conscience is ever free, 
and has no occasion to return ; but in all lands and climes this 
kingdom is within, or it is not at all. In Isaiah li. 2, 3, the 
nation is addressed thus: "Look unto Abraham your father, 
and unto Sarah that bare you; for I called him alone, and 
blessed him, and increased him. Hearken unto me, my people; 
and give ear unto me, O my nation. For the Lord shall com- 
fort Zion; he will comfort all her waste places; and he will 
make her wilderness like Eden, and her desert like the gar- 
den of the Lord." This chapter and chapter Hi. are to the 
point, but too long to copy. Please read them. I do not 
say that there are not spiritualities in these two chapters, but 
that in their first and most obvious sense the}' are national; 
for the reference to Abraham and Sarah as the fleshly origin 
of the nation clearly fastens the political meaning as the first 
one; for Abraham and Sarah were not the father and mother 
of the Church, since the Church has had existence ever since 
the days of Adam. Jeremiah li. 35: "The violence done to 
me and to my flesh be upon Babylon, shall the inhabitants of 
Zion say." Here is a fleshly aflair — that is, a curse or male- 
diction by one nation upon another. Babjdon had afliicted 
Israel, and Israel curses Babylon, calling the same to fall upon 
Babylon that had fallen upon them ; and as Babylon was 
clearly a nation — which no one doubts — she must then suffer 
these curses as a nation; and if so, they must be political; 
and if political in the one case, they must of necessity be so 
in the other, for they were the same. Lamentations i. 17: 
"Zion spreadeth forth her hands, and there is none to comfort 
her; the Lord hath commanded concerning Jacob [Zion] 
that his adversaries shall be round about him." Of course 



THE KINGDOM OF ISRAEL. 173 

to afflict him. Did God ever command tlie enemies of the 
Church to be round about them to circumvent and overthrow 
his spiritual Zion, and that too while she was spreading fortli 
her hands in supplication? No, verily. He never did, and 
never will ; but of national Zion this is true to the letter, and 
has been oft repeated. "The Lord hath . . . thrown 
down in his wrath tlie stronghold of the daughter of Judah" 
— which daughter is Jerui^alem, and wliich stronghold is Zion. 
Lamentations iv. 11 : " The Lord hath accomplished his fury ; 
he hath poured out his fierce anger, and hath Icindled afire in 
Zion, and it hath devoured the foundations thereof" Not his 
Church certainly, but his nation, that he did thus visit with 
destruction. In Micah iv. 2-7, speaking of the "latter day" 
restoration of his nation, God says : "And many nations shall 
come, and sa}-. Come, and let us go up to the mountain [gov- 
ernment] of the Lord, and to the house of the God of Jacob; 
and he will teach us of his ways, and we will walk in his 
paths ; for the law shall go forth of Zion, and the word of the 
Lord from Jerusalem. . . . In that day, saith the Lord, 
will I assemble her that haltetb, and I will gather her that is 
driven out, and her that I have afflicted. . . . And the 
Lord shall reign over them in Mount Zion from henceforth, 
even forever." Here we have three personal pronouns — her 
that halteth, her that is driven out, and her that was afflicted. 
They are gathered into one nation on Mount Zion, and God 
reigns over them as one forever. These three are the inden- 
tical three in Ezekiel xvi., called Jerusalem, Samaria, atid 
Sodom, and known to be the Israelitish nation in its divided 
state, but soon to be joined to sever no more; and joined, are 
called Zion. This can in no sense be applied to the Church; 
for she is ever one, and never divided into three Churches, more 
or less. Verse 8: "And thou, tower of the flock [and fur- 
ther called "the stronghold of the daughter of Zion." Jeru- 
salem was the daughter of Zion, and Zion was the stronghold 
of the daughter], unto thee [Zion] shall it come, even the first 
dominion." The first dominion was Ephraim, for he was 
called the first-born of God; but in the latter da}- periods the 
first-born is Judah, for the dominion comes, or is transferred, 



174 THE KINGDOM OF ISRAEL. 

to liim, as we have already shown. Jeremiah xxxi. : *' I am 
a father to Israel, and Ephraim is my first-born [nation]." 
He has the first rule, or dominion, as already exhaustively set 
forth in former chapters; but in the *' latter day" the domin- 
ion passes into the hands of Zion ; and as Ephraim's dominion 
was strictly a political one, and passes as such to Zion, it fol- 
lows that Zion was political, by which we mean national. 
*' Therefore they shall come and sing in the height of Zion, 
and shall flow together." They had been apart, as indeed is 
the case now^ but will 3'et "flow together," and then remain 
one upon Mount Zion forever, while David reigns as king for- 
ever over them. 

In Psalm ii. 6, God says he has set his king upon the holy 
hill of Zion ; and that being set, he should break all nations 
with a rod of iron — should dash them in pieces as a potter's 
vessel. This is Christ the King, and not Christ the great 
High-priest. A king sits upon a throne; a priest stands be- 
fore the altar. The ofiice of a king is to rule nations, and if 
need be dash them to pieces; the office of a priest is to offer 
sacrifice for sins. So the person in this Psalm is Christ the 
King, sitting as such upon the political height of Zion, or up- 
on the throne of Jerusalem, which is the throne of his kingly 
father, David, and, according to oft-repeated promises, is never 
to end. Psalm xlviii. 2-6: "Beautiful for situation, the joy 
of the whole earth, is Mount Zion, on the sides of the north 
[which is], the city of the great King. [Not the great Priest.] 
God is known in her palaces for a refuge. For, lo, the kings 
were assembled, they passed by together. They saw" it, and 
so they marveled ; they were troubled, and hasted away. Fear 
took hold upon them there, and pain, as of a woman in 
travail." Why all this /ear, 79am, travail^ etc., upon the part 
of the assembled kings, who were political personages, on be- 
holding the "towers of strength" and the impregnable bul- 
warks of Zion ? Why, we say, if she was simply a spiritual 
existence, such haste to get away from her? She would not 
harm them, but do them good. jS'ay, she was the "cit}' of 
the great King," a mighty political fabric, before whose power 
they quaked and "hasted away." Psalm liii. G: "O that the 



IHE KINGDOM OF ISRAEL. 175 

salvation of Israel were come out of Zion ! When God bring- 
eth back the captivity of his people, Jacob shall rejoice, and 
Israel shall be glad." The personalities in this passage are 
all national, and so must be Zion. Psalm Ixix. 35, 36: "God 
will save Zion, and will build tiie cities of Judah ; that they 
may dwell there, and have it in possession. The seed also of 
his servants shall inherit it; and they that love his name shall 
dwell therein." Buildings, cities, possessions, etc., are local 
and visible things; they belong to nations, and not to the 
Church. Psalm Ixxviii. 67-71: "Moreover, he refused the 
tabernacle of Joseph, and chose not the tribe of Ephi-aim ; 
but chose the tribe of Judah, the Mount Zion which he loved. 
. . . He chose David also his servant ... to feed 
Jacob his people." This is most clearly and unmistakably 
national; and Psalm Ixxxvii. 2-5 is like it: "The Lord loveth 
the gates of Zion more than all the dwellings of Jacob. 
Glorious things are spoken of thee, city of God. 
And of Zion it shall be said. This and that man was born in 
her; and the highest himself shall establish her." There 
were various dwellings or places of habitation, but none com- 
parable to Zion's heights, the military stronghold of the 
nation. 

We forbear to add more at present, as we shall have to give 
over at some point, and as ^vell here as to add further, for our 
limits forbid us to say one-fourth that might be said of na- 
tional Zion. Of spiritual Zion it is not our purpose here to 
speak; and besides, she has her untold thousands to sound her 
praise abroad, while political Zion has none, among all her 
sons, to tell us of her, so far as we know. 

Thus it will be seen that there are two Zions, one national 
and the other spiritual ; two characters of Jews, one national 
and the other spiritual; two Jerusalems, one national and the 
other spiritual; two departments to God's government, one 
national and the other spiritual; two natures found in his 
creature man, one social, or national, and the other spiritual. 
He may be a national Jew, or Israelite, who is not such spirit- 
ually. "He is not a Jew who is one outwardly, but he is a 
Jew who is one inwardly '^ — that is, spiritually. "All are not 



176 THE KINGDOM OF ISRAEL. 

Israel who are of Israel" — that is, all tliat are visible, or na- 
tional, Israelites are not spiritual Israelites. There were two 
circumcisions; one was "outward" and national, and the other 
was "inward" and spiritual; one was the "letter," the other 
the "spirit." The outward, or national, is always seized up- 
on as a figure to illustrate the inward, or invisible ; the visible 
to make manifest the invisible. There are two heavens and 
earths; one national, and the other spiritual; one visible, and 
the other invisible. The visible, or national, heaven and earth 
are to be burned up of civil tires, but the spiritual never. The 
new heaven and earth promised are strictly national, and come 
in the place of those burned up. He who looks for a literal 
burning up of heaven and earth will look in vain. The Bible 
teaches no such thing. The burning is political, strictly so; 
for "seed-time and harvest" are to abide forever. 



CHAPTER XVII. 



Christ the King of Israel, and His Kingdom* Indicated by 
Solomon's Throne of Seven Positions. 

CHRIST is ofttimes called a King, and perhaps as oft called 
the Son of David. Why called a king, if he is no king? 
A king is one thing, and a priest is another, and very diflerent 
indeed. One was the political head of the nation; the other 
was the spiritual head of the Church. Why was he called 
David's son, it" not such as a king? He was too far removed in 
point of time to be called his son by the ordinary course of 
generation; and besides it is specifically said he was "begot- 
ten of the Holy Ghost." There was not one drop of David's 
blood in his veins, only as it flowed through his mother; and 
the genealogy was never reckoned after the mother's side of 
the house, but after the male side. It is said he was "David's 
son according to the flesh." Very well; that is all we claim. 
A fleshly son is simply an earthly son, in contradistinction to 
a heavenly or spiritual one, in which sense he was a High- 
priest. The kingly office is not a spiritual but strictly an 
earthly or fleshly one. Christ himself refers to his sonship 
through David, when he asked the Pharisees "how it was 
that David, by the Spirit, or spiritually, called him Lord, 
while yet he was called David's son ? " They could not an- 
swer him, for they would not see or receive him as either 
king or priest. In a spiritual sense he was David's Lord, but 
in a kingly or in an official sense he was David's son. This 
makes the matter quite plain to all who are willing to receive 
Christ as a priest and king. We say- then that Christ was 
David's son officially, and not othenvise. He is the son of 
David in the very same sense that all of his successors were, 
from Solomon to the last king that sat upon the throne of 
Jerusalem. They were all called David's sons, and w^ere said 
12 



178 THE KINGDOM OF ISRAEL. 

to sit upon David's throne. So if the throne was David's, the 
king that sat upon it was David's kingly son, though he might 
not have had one drop of David's bk^od on father or mother's 
side of the house in his veins, which was in more than one 
instance the case where no son or nephew was born to the 
reigning king. Yet still his successor was his official son, 
and called the son of David in every instance, no matter how 
far removed he was from David. Because it has been said "a 
fountain for sin and unclean ness has been opened up in the 
house of King David," many conclude that Christ, as a priest, 
is the son of David, for the "fountain" evidentl}^ refers to his 
sacrificial death — the shedding of his blood for the redemption 
of fallen man. All that is meant by this is that the high- 
priest, in his personal body — not office — having been prom- 
ised that in his birth he should come by a virgin, and that 
said virgin should be of the house and lineage of David, in 
the tribe of Judah, and thus he came out of the loins of his 
father David, as promised. He could not be said to be the 
son of David as a priest, for St. Paul settles that point by 
showing that, according to the law, no priest was to be of 
Judah. Judah had never furnished a priest; so David in no 
sense could be called a priest, and as such the father of Christ. 
Christ, as God, was a priest; as the son of man, he was a king. 
Christ, as was Melchisedek, was made a priest by God, and not 
according to the law. His priestly office was held outside of the 
regular succession, under Aaron; hence he was not David's 
son in this sense, yet he was in some one, and in the one we 
have before named— that is, officially as a king — and as Da- 
vid's throne was to stand forever — not his spiritual throne, for 
he had none such — it follows that some one must sit upon it 
as his regal heir and representative on this very earth of ours, 
and not in the spiritual abode of the Eternal. All of the sym- 
bols and figures of David's throne fasten it to earth, and to 
talk otherwise would be sheer nonsense. The throne in heaven 
is not David's, but God's, the Eternal. And furthermore, Da- 
vid's throne on this earth is also God's, and David and his 
successors reign but as God's representatives on earth. 

We will further notice the sisrnificant fact that David was 



THE KINGDOM OF ISRAEL. 179 

anointed to the kingly office three different times, thus signi- 
■fying that he should reign over three nations, or rather that 
he should have three distinct reigns; but as he has had only two 
reigns, the first over the house of Judah for seven years and 
six months, and the second over the whole house of Israel for 
seventy-three years, it follows as a necessity that his regal son, 
somewhere in his line, should reign under his first anointing, 
and as none of his kingly sons did reign under his first anoint- 
ing, which was ordered by God at the hand of Samuel — for 
each of them reigned under his own anointing — it further 
follows that his kingly son Christ must and will. This spe- 
cific anointing by God cannot be lodt, was not useless, must 
and will be eflfectual. Thus the "first [anointing] becomes the 
last" in its application to David's greater son, and the "last 
king becomes first" in point of importance. This anointing 
by the direct hand of God sealed the covenant with the house 
of David as a house of kings. It has never been abrogated 
or annulled, as was a former one with the house of Saul. 
Saul was rejected as a king and> as a house, and David chosen 
and anointed in his stead, with an oath never to be broken. "I 
have found David my servant; with my holy oil have I anointed 
him." But as he did not reign under this holy anointing, it 
had a further meaning than to the person David; it had ref- 
erence to "David's greater son" David, whose reign under 
this holy anointing, over the whole house of Israel, shall 
never end, as his father's did, under the two anointings by 
the house of Judah and the whole house of Israel. And he 
who sits and reigns, or rules, as the head of the Confederate 
States of America, and guides the ship of State through the 
one thousand years of millennial reign, as the representative of 
Christ, the great David, "i.s David'' to all intents and purposes, 
no matter what may be his or their name or names, whether 
"John Smith" or "Billy Jones." Yet it is a little remarka- 
ble, and worthy of consideration, that the first Chief Magis- 
trate of the "iTew Jerusalem" in its incipiency should bear a 
name so very nearly David — Davis. Change the " s " to a " d " 
and you have it. Doubtless in their etymology they are the 
same. David broke off" from the first Israel under the reign ot 



180 THE KINGDOM OF ISRAEL. 

the house of Saul, her first king, and established the first king- 
dom of Judah, or Jerusalem. Davis broke oflf from the thircT 
kingdom of Israel, under the reign of her first king, A. Lin- 
coln, and established the second kingdom of Jerusalem, which 
is the fourth head of the nation, but i\\Q first on the west side 
of the political Jordan, or "first" in the antitypical dispensa- 
tion civilly considered, and unto him will "come the first do- 
minion" — that is, first in rank as being superior to all prior 
reigns, and also first in order of time in the realizing or anti- 
typical age. In seven years and six months after David left 
the first Israel, and organized the first Judah, the whole house 
of Israel came down to Hebron, his capital, and confederated 
with him; and he then reigned over "all Israel and Judah." 
At w^hat time the non-seceding States, as the daughters of Sa- 
maria and Sodom, will be given to Jerusalem we do not pre- 
tend to kno^v; we only know that Mr. Davis, or his successor, 
will reign over or administer the government over "all Is- 
rael and Judah," at which time, and forever after, the king- 
dom over all Israel will be Judah's, or David's, and its inhab- 
itants will be "Israelites." This will be the seventh and last 
compact, or last confederate head of the nation, and has no 
successor, and must remain forever. 

We have passed through with the Israel of God in its six 
steps of ascent up to the seat, or throne, which is the seventh, 
and is not a step, as were the other six. The sixth and last 
step brought the nation through its labor, or travail, to a point 
at which it might sit down upon the seventh elevation as one 
of rest and one of rule, or " dominion." Steps always indicate 
a forward movement, and steps of ascent are upward and on- 
ward movements, which are ever laborious and standing; and 
as long as standing and moving attitudes are maintained, the 
journey is not finished, the goal not obtained, the nation is 
still in labor, until it takes its seat — a position of rest — upon the 
seventh and last elevation, which is not a step, but the throne 
to which the six steps lead. This is in strict conformity with 
w^hat we have seen and said of God, who is the author of this 
government; and if its author, it must be like its father in 
some particular; and as it is impossible for it to be like God 



THE KINGDOM OF ISRAEL. 181 

in any other particular than that, that man is as before noted, 
it must be like him in numbers — that is, the government is 
one, and only one, though we have seen that it has had three 
heads, making but one under the first, or typical, dispensation, 
and that it will have three again under this, the realizing dis- 
pensation, in its beginning; but these three, as the first three, 
make but one and the same thing — the seventh and last com- 
pact — just as the trinity of attributes and the trinity of per- 
sons made but one and the same God, who is the seventh and 
last form of the Godhead. The kingdom of Israel under Ephra- 
im is the first step in point of time and number; the same 
kingdom under Judah is the second step in time and number; 
the kingdom of Sodom, United States of America, or Manas- 
seh, is the third in order and number, and closes the typical 
dispensation. Xow, the first settler of the second set of threes, 
which set was on the west side of Jordan, strictly within the 
land of Canaan, was Judah, and represents himself in his con- 
federate sense, and as he is found to be in the promised land 
of rest, we have a right to expect the nation he represents to 
ultimate in a nation of rest. And as said settler was the fourth 
in order of settlement and time, he is also^r^^ on the west side 
of Jordan, or in the realizing age in its beginning; and as he 
goes before the two remaining settlers that are to follow him 
— Ephraim and Manasseh — he must of necessity take the sixth 
step of ascent, or first as to local position to the throne; for be 
it borne in mind that "Sodom and Samaria" — that is, Manas- 
seh and Ephraim — are to be given unto Jerusalem for daugh- 
ters. The stick of Israel, in the hands of Ephraim, is to be 
joined to the stick of Judah, and not the stick of Judah to 
Ephraim. The movement' must be up to her. She must hold 
a higher position on the ascending steps than Ephraim or Ma- 
nasseh. (See Solomon's throne.) And as Ephraim was the 
second settler on the west side of Jordan, he must be the sec- 
ond head of the nation under the new, or realizing, dispensa- 
tion, and as such occupy the fifth step chronologically, as well 
as fifth as to number; while Manasseh, still being left behind, 
is the third and last settler, on the west side of Jordan, of the 
second set of threes, and must come after Ephraim, and take 



182 THE KINGDOM OF ISRAEL. 

the fourth step as to number, but the sixth as to time. He 
then comes to Ephraim, and Ephraim, leading his brother 
Manasseh (not moving as two confederacies, but as daughters, 
or sovereign states), comes to Judah, and becomes one with 
Judah, and then, as one, they all take the final seat upon the 
throne, or form the seventh, or last, compact of confederation. 
"The Lion of the tribe of Judah" has guarded every step of 
this government from the first to the last. It is his own. It 
is he that at the end of the thousand years will sit upon the 
throne forever. 

We take Solomon's splendid throne, made of ivory and 
gold, that was to be reached by a flight of six steps, and 
each step guarded by a brace of lions, to figure forth the 
kingdom of Israel in all of its steps of travel, or journeyings, 
from its inception to final triumph, or "throne dominion," 
under Christ the great national Redeemer of earth. And as 
Judah's national standard bore the sign of the lion, and thus 
became his distinctive national mark, and made him the lion, 
or chief tribe, of the Israelitish nation, and as Christ is called 
"the Lion of the tribe of Judah" — that is, as Judah was the 
lion tribe, Christ was the Lion of that tribe, the chief or head of 
it — it follows that he is the "Chief Ruler" that was promised 
should come of that tribe. If being the lion tribe made Judah 
the head tribe, certainly Christ, being the Lion of that tribe, 
made him head of it in the same sense that Judah, as a tribe, 
was head of the nation; and as Judah was not the spiritual 
head of the nation — for Levi was that — but the political head, 
it follows inevitably that " the Lion of the tribe of Judah " was 
the head of that tribe, and if the head of the head tribe, he cer- 
tainly was of all of the tribes. And the fact that "two lions" 
stood upon each step of the ascending nation under its various 
heads, guarding and watching it with a jealous eye, to final or 
"throne dominion," and the further fact that "two lions" 
stood as guards, one on either side of the very throne, proves 
that "the Lion of the tribe of Judah" has ever been with the 
nation, as a guard, guide, and protector, and will so guard 
while he sits upon his throne on earth forever. The future 
of this throne, uilder "the Prince of the house of David," we 



THE KINGDOM OF ISRAEL. 183 

leave for more gifted hands to portray. We trust some Ingram, 
Baldwin, or Gumming, will take the pleasing task in hand, 
and burn into living lines of flame the glowing course and 
goal of the "chariot throne of Christ," "whose wheels roll 
in lire." 

It is high time that we, as a Christian nation (the Confeder- 
ate States), should look well to our professions as such, and be 
careful that while we theoretically receive Christ as our spir- 
itual head, we do not reject him as our national head. We 
are commanded to "kiss the Son, lest he be angry, and ye 
perish from the way when his wrath is kindled but a lit- 
tle." (Psalm ii. 12.) We are only disposed to do half hon- 
ors to Christ, and that half rather theoretically than otherwise. 
We are professedly a Christian nation, but practically we are 
largely Deists. We, in our thanksgiving orders, official re- 
ports of victories, leading State papers, etc., acknowledge, 
as Deists, a God; but as Christians who should ever "give 
thanks unto God the Father, through Jesus Christ his Son," 
we fail — fall far short of duty in this respect.* We are 
taught in the Bible that all our mercies and blessings flow 
from God the Father through the Son; and if all blessings, 
then national as well as spiritual, for we are as dependent in 
the one as the other, and it becomes us, as a dependent nation, 
to honestly and humbly acknowledge ourselves as such, and 
call upon God, through Christ, for all that we need as a na- 
tion. "Christ was manifested to destroy the works of the 
devil," and if national sins and iniquities, and all their conse- 
quences, are not the works of the devil, we should like some of 
our wise savans to inform us who is the author of them. And 
if there be, then, national sins, or iniquities, was it not as 
needful that a proper oflfering, or sacrifice, be made for them 
as for individual, or spiritual, sins? for a sin committed re- 
mains a sin forever. No after acts of the guilty party can by 
any possibility change its nature from sin to righteousness; 
the stain remains, whether individual or national. Some 
agency higher than the oftender must intervene between God 
the oflended and the said ofiender, and ofier satisfaction to the 

^Edition of 1864. " 



184 THE KINGDOM OF ISRAEL. 

broken law of God for the culprit. And this we say Christ 
has done in a twofold sense, corresponding to the dual, or 
twofold, nature of man as a spiritual and political creature. 
That he did offer himself a willing sacrifice for the spiritual 
redemption of man, few will doubt in this Christian land ; but 
manv, if not all, will doubt the fact that he equally so offered 
himself as a political, or national, sacrifice. 

We have endeavored in a few words, in a former chapter, to 
show that Christ was born a king; born to a political office; 
born as the head of the Israelitish nation. It had long before 
been promised that the "chief ruler" — which is nothing less 
than a king — should be born of Judah, and unto him should the 
gathering of the people be. The wise men of the East, who 
came to seek and worship this long promised and expected per- 
sonage, call him "the King of the Jews," or the King of Jeru- 
salem; and doubtless they were guided in all they said and 
did on this occasion by the Spirit of inspiration, and spoke a 
solemn truth when they said "born king." And as we have 
shown in said chapter that Christ was accused, arraigned, tried, 
and executed as a political offender, and not accused, tried, and 
executed for spiritual teachings, it follows that he suffered 
death for the crime alleged, whether guilty or not; and as 
the crime alleged was that of claiming to be a king in oppo- 
sition to Caesar, he then must of necessity have suffered death 
as a king at the hands of the nation. And as he so suffered, 
himself being without sin, he w^as an appropriate political sac- 
rifice for the political iniquity of earth. There was to be "no 
remission without the shedding of blood," neither of political 
or spiritual offenses; so his sacrifice was twofold in its nature, 
as he was twofold in his office. As a king, he dies for the na- 
tional redemption of earth; as a priest, he dies for the spirit- 
ual redemption of the same. As a priest, he made "his soul 
an offering for sin," saying, in the garden, "My soul is exceed- 
ing sorrowful, even unto death." His outward man, repre- 
senting the king, perhaps suffered more directly for the na- 
tional redemption, as said redemption is visible and outward; 
and his inward man, in suffering, may perhaps be supposed to 
have entered more largely into the soul's redemption, as the 



THE KINGDOM OF ISRAEL. 185 

inward, in both the offender and the offering, is invisible, or 
spiritual. "The soul that sinneth it shall die," and "his soul 
an oft'ering for sin," seem to say as much. God compels no 
man to be a spiritual follower of Christ, but has made ample 
provisions for all to be such, and invites them to "come." 
But the time is not far distant when all will be required to be 
national Christians, or followers of Christ the King; for he 
will, as King, "rule all nations with a rod of iron," and if 
need be, to subdue and bring all under his kingly rule, some 
must be "dashed to pieces, as a potter's vessel." Then, may 
God speed that happy time! All of the ancient Israelitish 
people were required to be national Israelites, but not re- 
quired to be spiritual Israelites. "All are not Israel who are 
of Israel," "and he is not a Jew who is one outwardly, but he 
is a Jew who is one inwardly " — that is, a man may be a Jew 
in a national, or outward, sense, who is not a Jew in a spirit- 
ual, or inward, sense. We are compelled to be good citizens 
according to the law, but not compelled, yet invited," to be 
Christians in a spiritual sense. The absolute requirements of 
the law have not been met by all citizens, but, as before stated, 
the time is close at hand when sovereign force will be brought 
to bear in such cases, and "dashing to pieces" will be resorted 
to if milder means fail; for "all rule and authority" must go 
by the board, save that of God in Christ, and Christ in his 
representatives, until he comes whose right alone it is to rule. 
To be a good citizen requires more than to be negatively so. 
We must be positively, actively/ so — cannot fold our arms in 
listless indifference and let matters go wrong by default for 
want of a proper defense or prosecution. That false and 
senseless yet common saying that "what is every man's bus- 
iness is no man's business" must be ignored and set aside, 
and rather say. What is any man's business is every mans 
business; and it should be and is so in relation to national 
affairs, of which we are speaking. And we have a very in- 
structive lesson upon this subject given us by inspiration — 
viz., when the wicked men in the tribe of Benjamin were to 
be judged for their conduct toward the journeying Levite 
and his concubine, and the tribe refused to give them up for 



186 THE KINGDOM OF ISRAEL. 

judgment, then the whole nation made war upon Benjamin, 
and put them to the sword, man, woman, and child, six hun- 
dred only escaping to the rock Rimraon for safety. And 
after this severe judgment upon the whole tribe for the sin of 
the few (which sin, however, became the sin of the whole by 
their refusing to have them dealt with), it was found on exam- 
ination that one city had not come up to assist in the execu- 
tion of the law upon Benjamin, and then the embattled host 
of Israel turned their hands against that city, and slew every 
one, save four hundred young women; thus showing most 
clearly w^hat was the political law of the land: that when a 
crime had been committed by anyone, and the tribe, or com- 
munity, in which he, or they, lived refused to surrender him, 
or them, for punishment, they thereby indorse the criminal, 
and make his sin their sin, and by doing so they were made 
to suffer for the same as if they had committed it; and also 
showing that no man, or set of men, had any right to fail, 
or refuse, to come up to assist in the execution of the law 
against the offender; if they did, they also must suffer the 
same punishment due the lirst and second offenders. There 
are to be no neutrals; your neutrality, or inactivity, tells un- 
mistakably on which side you belong, and you will be held to 
account accordingly. If you are of Israel, you must act the 
full part of an Israelite. He that is not on our side is of the 
contrary part. *'IIe that is not with me is against me," and 
*'he that gathereth not with me scattereth abroad." 



CHAPTER XVIII. 

Consideration of the Third and Last Settlement of An- 
cient Israel in its Typical Significancy, the Same 
Consisting of Seven Tribes, or States. 

WE liave said elsewhere that the Israelitish people made 
three distinct settlements, and at three distinct periods 
of time, in organizing their government, and that the first 
two settlements consisted of three tribes each, and that the 
third and last settlement consisted of seven tribes. We have 
endeavored to show the significancy of these first two settle- 
ments, viz.: that the first settlement of three tribes on the 
east side of Jordan was typical, and indicated non-realization, 
as they did not cross the Jordan and enter into the promised 
land of Canaan; and as said settlement consisted of three 
tribes, we must take each one of those tribes to represent a 
confederate head of the nation, and in the order in which 
they are named — Reuben first. Gad second, and Manasseh 
third, as representing the first, second, and third confederate 
heads already considered; and that the character given to 
them was to be the character of the confederate heads that 
they severally represented chronologically. The second settle- 
ment of thi^ee was on the west side of Jordan, strictly within 
the land of Canaan, and thus indicates realization of the va- 
rious promises of nationality; but as they were three in num- 
ber, and only one confederate nationality, or '^ nation," made 
up of a "company of nations," was promised (though it was 
oft repeated), it follows that they each represent a confederate' 
nationality, as the first three did; and also chronologically, as 
named in settlement — Judah first, Ephraim second, and Ma- 
nasseh third. And as there was ultimately to be but 07ie na- 
tion, these three nations, represented by the last three tribes, 



188 THE KINGDOM OF ISRAEL. 

must unite or ultimate in one, and their blended character is to 
be the character of said nation. And as Judah was the fourth 
settler of the nation, and first on the to est side of Jordan, we 
conclude that the fourth nation of that peculiar theocratic, 
states-rights, confederate form, that should arise, would nec- 
essarily be the first in the realizing age, or on the west side 
of the great political -Jordan ; and as the Confederate States 
is the fourth government of that peculiar type that has arisen 
in the history of the world, we claim it to be the first in the 
antitypical age, as Judah was the first in the land of promise; 
and if so, it is Judah or Jerusalem. It is the becrinninor of 
the realization of the promise to the fathers and patriarchs; 
it is the reappearance of the throne of David, that was never 
to end. Ephraim was the second settler on the west side 
of Jordan, so we may look for his confederate head to appear 
next. Manasseh is the third and last, and must follow 
Ephraim, as Ephraim is to follow Judah ; and they both are 
to be joined to Judah, and thus forrn the seventh or last com- 
pact. (See Ezek. xvi. 61; xxxvii. 19.) 

We will now, for the first time in detail, consider the third 
and last settlement of the children of Israel, which settlement 
consisted of seven tribes. This settlement of seven tribes was 
in the promised land of Canaan, and formed only a part of the 
typical head of the nation; and as the nation itself was typ- 
ical, this settlement was also typical. It could not be supposed 
to be without typical meaning, since all going before it are 
shown to be so; and if so, its antitype must in some sense be 
like its type. And as the three tribes of Judah, Ephraim, and 
Manasseh, who formed the first settlement on the west side of 
Jordan, are found to type the three confederate heads that we 
have named — only one of which has appeared as yet, the Con- 
federate States— then the question arises. Who can this set- 
tlement of seven type? and in what sense is it a type? We 
answer that it types, with an emphasis not to be mistaken, 
the Confederate States of America, and that it types it in 
numbers and not in character, for the character of the Confed- 
erate States has already been typed by the tribes of Judah, 
Ephraim, and Manasseh, in tlieir blended character. And as 



THE KINGDOM pF ISRAEL. 189 

Juclah was the fourth settler, so the Confederate States is the 
fourth nation in the order of nations, of its form or type; 
hence, as the last settlement of the nation was seven tribes or 
states under its t3'pical dispensation, ^o in like manner its 
final or realizing head should appear under the same number 
of tribes or states; for be it ever borne in mind that notwith- 
standing the heads of Ephraim and Manasseh are yet to ap- 
peai\ they do not become realizing under those heads, but must 
be merged into and form a part of the nation under Judah's 
head, present and now existing as the Confederate States of 
America (1864), which alone is the realizing head; for, as be- 
fore remarked, the promise was only one "nation and a com- 
pany of nations." The stone that was cut out of the mount- 
ain without hands was to become a great mountain and fill 
the ivhole earth — was to leave no room for any other nation. 
Her distinctive number then, under which she was to appear, 
was seven, as her type in settlement loas seven; and it matters 
not what number she may now have, or may hereafter attain 
to, her type could only give her birth number, her character 
being already given by the tribes of Judah, Ephraim, and Ma- 
nasseh, in their blended character. Just here let us remark, 
as heretofore, that the six tribes already considered in the first 
and second settlements — three in the east and three in the 
west — are indicators of the six confederate heads of Israel, 
the three typical heads indicated by the three tribes east, and 
the three antitypical heads indicated by the three tribes in the 
west. Now, these six tribes settled at six difterent times — viz. : 
Reuben first. Gad second, Manasseh third. Those belong- 
ing in the east indicate the first, second, and third confed- 
erate heads, already considered as typical; then Judah first 
in the west but fourth in numberins^ from the beo^inninsr, then 
Ephraim second in the west but fifth from the beginning, and 
Manasseh third in the west but sixth from the beginning, are 
indicators of the three antitypical heads. These six taken 
together indicate the six successive steps or stations occupied 
by the nation; for, settling as they did at six different times, 
they thus indicate "six different times" for the six confeder- 
ate heads to arise. Examine the history of settlement, and 



190 THE KINGDOM OF ISRAEL. 

see if we do not state correctly. Eeuben settled first, then 
Gad, and then Mauasseh, and all east of the Jordan ; and 
then the Jordan is crossed, and Judah settles first, and then 
Ephraim, and then Manasseh. This brings us to the particu- 
lar consideration of the third and last settlement (not settler) 
of ancient Israel, which consisted of seven tribes. Now, the 
history certifies us that these seven tribes did not settle at 
seven diflferent periods of time, as the previous six tribes had 
at six distinct periods, but that they all seven settled at one 
and the same time. The territory that fell to the seven was 
first carefully divided into seven lots, and w^ien so divided 
Joshua cast lots before the Lord, who alone had the disposal 
of the lots when cast in the lap; and when the lots were 
drawn, each tribe then knew his lot, and all knew it at the 
same time, and moved at once each to his allotted territory. 
The six tribes above did not have their territory allotted, but 
it was assigned to them; and hence the necessity of defining 
and then of "assigning" Reuben's lands to him before Gad's 
could be defined and assigned to him, and so on until the en- 
tire six were defined and assigned. Thus it is plain to be seen 
that the last settlement of seven being accomplished at one 
time — if it indicates any thing, as is supposed in the other six 
tribes — then it indicates that its answering antitype will con- 
sist of seven states, and all as coming forward and occupying 
their stations at the same time, and forming as it were -one 
settlement in territory previously defined. This is significant 
and very important, and should not be lost sight of in the 
final make-up in regard to their prophetic teaching and his- 
toric fulfillment. The first six tribes are divided into two 
settlements of three each, and the first three are on the east 
of Jordan, and indicate three typical reigns of the nation, 
while the second three enter and settle in the promised land, 
and thus become indicators of three antitypical reigns; but 
all of these six reigns must have their rise or time of coming 
on the stage as nations, and hence are successive from Reuben 
to Manasseh in the west". Now, as all agree that the Hebrew 
economy in Church and State was typical, who can object to 
our making the settlements and tribes typical? Is there not sig- 



THE KINGDOM OF ISRAEL. 191 

nificaucy in those three settlements of the nation as a type, 
both as to time atid numbers as well as to local position, or 
geographically? There is evidently a world of meaning in 
the first settlement of three tribes not being in the land of 
Canaan; the stormy political Jordan had yet to be encoun- 
tered and crossed. We have no right to attach n on- impor- 
tance to facts that the Spirit of inspiration has recorded in the 
sacred book for our *' learning" as well as for our "comfort." 
For "all Scripture is given by inspiration of God, and is profit- 
able," etc. ; but how can it prove profitable to us unless we 
give heed to its teachings upon all subjects it treats upon ? So 
we would do well to "search the Scriptures," which implies 
more than a casual reading of them. There is yet another 
significancy in this last settlement that we will notice. It is 
this: The nation, from its beginning to final throne dominion, 
was to pass through or occupy seven positions, which we have 
already noticed. Hence we take each tribe in this last settle- 
ment as indicating a position severally and in the chronolog- 
ical order as named in the settlement, the first-named indicating 
the first step or position; the second, the second step, and so 
on to the seventh settler in this last settlement; and as Dan 
is the seventh and last-mentioned settler, he will properly 
represent .the seventh or last compact of the nation, both in 
character and chronologically. Does he do it? We answer 
that he does. He was the seventh chronologically, and thus 
marks the seventh head of the nation; and as, this seventh 
head was under Judah, the character of Judah should be 
found in Dan, who typed him. Let us examine and see the 
character given to Dan, as it should correspond with Judah, 
whom he represents. Genesis xix. 16: "Dan shall judge his 
people as one of the tribes of Israel." Deuteronomy xxxiii. 
22: "Dan is a lion's whelp;" and if a lion's whelp, he must 
be a lion in very deed. Here, as in the case of Gad (who 
typed Judah under his first head), we find the distinctive lio7i 
and lawgiver or judge feature of Judah is given to Dan, while 
we know at the same time that Dan never ivas the lion or ruling 
tribe — never did judge or give law to the nation. We know it will 
be safd that Samson, one of the judges of Israel, was of the 



192 THE KINGDOM OF ISRAEL. 

tribe of Dan. We admit it, but that does not fill the require- 
ment of the quotation: "Dan shall judge his people as one of 
the tribes of Israel," not as a man. Individual judges arose out 
of various tribes, but only three tribes as such ever judged 
Israel, and they were Judah, Ephraim, and Manasseh; and 
all that is here said of Dan is said of him as a tribe, and not 
as to individuals, else it might be said of perhaps every tribe 
that he shall judge Israel. Dan stands here as the type of 
Judah's final head, and all that is said of him is applicable to 
Judah, and to no one else; it must be placed to his credit, 
and his only — to Judah the great lion, lawgiver, and judge 
tribe, that gave birth to the "Lion of the tribe of Judah," who 
is to " rule all nations with a rod of iron." So we see this 
whole national settlement by its settlements, and settlements 
by tribes, and the tribes by character and chronology, as well 
as by numbers, has been typical. This being admitted, it fol-' 
lows as a matter of course that there must of necessity follow 
antitypes to fill the demands of all types. 

As we have given an importance to Dan by associating him 
with Judah, the lion tribe of the nation, we deem it proper to 
take up somewhat in detail the statements in regard to him ; 
and first as to the name "Dan," which, we are informed, sig- 
nifies "judging," or one that judges, rules, or governs. To 
judge, as is well known in one of its nearest and most legiti- 
mate significations, is to rule or govern in an administrative 
capacity, awd not in an autocratic sense; hence, in a govern- 
ing, administrative sense is the term "Dan" here used. So 
much for the signification of the name Dan, which we appre- 
hend all will accept as correct. Genesis xlix. 16: "Dan shall 
judge his people as one of the tribes of Israel." And in his 
judging he was to be "as wise as a serpent by the way" in 
ordering the same, and as venomous as "an adder in the path 
that biteth the horse's heel so that his rider shall fixll back- 
ward," and thus defend his government against innovations 
from within, or resist and overthrow enemies from without. 
This is evidently the import of the blessing above, upon which 
we think it useless to enlarge. Deuteronomy xxxiii. 22: "Dan 
is a lion's whelp; he shall leap from Ba;^han." .A beast, as 



THE KINGDOM OF ISRAEL. 193 

the lion's whelp, when used as a symbol, universally signifies 
a king, or rather his kingdom, and the lion always as an ag- 
gressive and conquering kingdom; and this lion king is rep- 
resented as upon the "high hill of Bashan," couchant, or in 
watch for an enemy, ready to "leap" upon and devour them 
just as the "serpent" above was wise to ivateh, and the "ad- 
der" ever ready to bite and overthrow. The two passages are 
in perfect harmony, and could not be otherwise, since inspira- 
tion penned them both in relation to the same object. So 
much for the character of Dan, as seen prophetically in his 
blessings by Jacob and Moses. 

Next, let us see ^vhat history gives us in relation to Dan, 
and whether it comports with the prophecy. In Joshua xix. 
47, after Dan's tribal lot was allotted to him (for he received 
it by allotment and not by assignment), it is said : " The coast 
[or boundaries] of the children of Dan went out too little for 
them; therefore the children of Dan went up to fight against 
Leshem, and took it, and smote it with the edge of the sword, 
and possessed it, and dwelt therein, and called Leshem, Dan, 
after the name of Dan their father. This is the inheritance 
of the tribe of the children of Dan according to their fami- 
lies." Thus it will be seen that Dan was "lion-like," or ag- 
gressive and conquering. Again, in Judges xviii. 1, it is said : 
"The tribe of the Danites sought them an inheritance to 
dwell in, for unto that day all their inheritance had not fallen 
unto them among the tribes of Israel." And they went, as 
above stated, and took Leshem, or, as here in Judges, called 
"Laish," and they rebuilt the city of Laish, and "called it 
Dan, after the name of their father." Just here we wish to 
particularly notice the fact that of all the tribes of Israel Dan 
alone did not receive his inheritance in full at the time of al- 
lotment, notwithstanding under Joshua's order the territory 
that remained for division among the seven tribes was equi- 
tably allotted by chosen men into seven portions, after which 
Joshua cast lots before the Lord for the tribes, and each tribe 
thus received his inheritance by allotment, and not by assign- 
ment; hence the lot that fell to Dan was not in partition set 
apart to him by those that divided the land, but by a drawing 
13 



194 THE KINGDOM OF ISRAEL. 

of lots from the lap. Any one of the seven tribes was just 
as likely to have drawn that lot as Dan was if the whole mat- 
ter had been simply a human arrangement; but as it was, 
"God disposed of the lots," and as he designed Dan in some 
very important points to represent Judah's final head, he has 
him to draw the lot he did, and then has it said of Dan that 
all of his inheritance did not fall to him in this equitable al- 
lotment, and that he by his sword was to extend his border. 
This, then, we should expect him to do, and so we find he did. 
That Dan, as a tribe, was warlike, and successful in enlarging 
his borders by conquest, is plainly stated by inspiration, and 
we are thus put in possession of his character as that of a lion 
leaping upon and overcoming his enemies, or putting aside 
those that stood in the way of his enlargement. He was ag- 
gressive in a very remarkable degree, and never failed of suc- 
cess, yet he never "judged Israel as one of her tribes," as is 
stated of him. Then we conclude, as he never "judged as a 
tribe," he must be made or considered as but a representative 
of one who was to judge or have rule as a tribe; and as he 
has thus Judah's marks in an especial and particular manner 
set down to him, then he must indicate Judah; and if so, 
Judah must do what it is said Dan was to do — that is, Judah 
must "judge Israel as one of the tribes," and do and accom- 
plish what it was said Dan was to do but never did. Dan, as 
a tribe, did accomplish much in extending his own borders 
and in overcoming his enemies, but never judged Israel. All 
this, however, can be said of Judah, and though she may at 
this time^ have her defined limits, yet she, like Dan, may find 
them too contracted for the universal empire that awaits her. 
Expansion is her law, and by this law is she to attain to the 
empire of the world ; and if need be she is to extend her bor- 
ders by the sword, and to " dash the opposing nations to pieces 

* Written in 1864, when the writer could not see, but should have seen, 
that his beloved Confederacy must and would be "overcome by a troop " too 
numerous for her in her incipiency in the antitypical age, just as it was 
with Judah in her incipiency under David in the typical age; but as 
David at Judah's head did in the typical age finally succeed in winning 
his way to success over ancient Israel, and then over all the opposing na- 
tions, so again will it be in the antitypical age. Wait and see. 



THE KINGDOM OF ISRAEL. 195 

as a potter's vessel," and then to "grind them to powder, and 
give them to be driven away of the wind," until place shall 
no more be found for them, while she shall fill the whole earth, 
and then "the kingdom shall be the Lord's." 

We turn again to Dan, and remark that there is another 
very notable fact in his history that is peculiar to himself as 
a tribe, which also becomes significant in its application to 
confederate Judah of modern days; and that is that his tribe 
is recorded as but one family, while the other tribes contain 
divers families, and one of them (Manasseh's) as high as 
thirteen families; and yet Dan's tribe is shown to be largely 
in excess of numbers of all the tribes except Judah and Issa- 
char. He exactly equals Issachar, while Judah exceeds him 
by twelve thousand one hundred: 

Males, 
Tribes. Families. 20 y's and up. 

Eeuben 4 43,730 

Simeon 5 22,200 

Gad 7 40,500 

Judah 5 76,500 

Issachar 4 64,400 

Zebulon 3 60,500 

Manasseh 13 52,700 

Ephraim 4 32,500 

Benjamin , 7 45,600 

Dan 1 64,400 

Asher 6 53,400 

Naphtali 4 45,400 

Thus it is seen while Dan has but one family he has sixty- 
four thousand four hundred fighting men; Issachar exactly 
equaling him in men, having four families; while Judah out- 
numbers him by twelve thousand one hundred, having five 
families; and Manasseh, falling short of Dan by eleven thou- 
sand seven hundred men, is set down at thirteen families; and 
Simeon, with five families, scarcely one-third as large as Dan, 
and so on. Now, the question naturally arises, Who was it 
that divided the tribe of Joseph into three tribes — viz., 
Ephraim and east and west Manasseh — and then subdivided 
the tribes into families, with the single exception of Dan's, who 
was not so divided ? As to the division of the tribe of Jo- 
seph into three, it will at once be said that God ordered it 



196 THE KINGDOM OF ISRAEL. 

•done; but as to the subdivision of the tribes into families, 
many or few, or leaving it as one, as in the case of Dan, it will 
be said, It would seem to be the work of chance or accident, or 
at least not specially providential, but just as in the case of 
families of men in all ages of the world, some are divided and 
isubdivided into families, many or few. 

"We are not a very pronounced predestinarian, according to 
the common acceptation of that term, yet we do not for one 
moment hesitate to say that the diversity of families in the 
tribe of Manasseh, and the unity in the tribe of Dan, was the 
direct work of God, and not of accident or chance, and for a 
wise and definite purpose in vindicating and sustaining the 
inspiration and divinity of his written word in reference to 
civil or governmental affairs. And this we trust we shall be 
able to make manifest to all who may seek to know the truths 
of God in regard to the civil utterances of the Bible; but to 
those who do not at all believe in the Bible as teaching in 
civil affairs, we shall prove as "a heathen man," or as one 
talking in "an unknown tongue." Now, as to whether we 
shall be able to discern the purpose of all the family division 
in Israel is not the question, for we are free to admit that we 
do not, nor have we attempted any thing of the kind ; yet in 
some of these family arrangements we do most certainly, as 
we believe, see the hand of God. Jacob, by inspiration of 
God, saw the rise of the United States of America as an Israel 
of God, consisting of thirteen sovereign states in confederacy, 
and saw ^ve of the thirteen as being under female names as 
heads of families, "falling to his son Manasseh." And under 
the sanae inspiration he sets Manasseh aside to await the ad- 
vent of said Israel, while he puts Ephraim forward, or " be- 
fore Manasseh," as the head of the Israel that arose under 
Joshua; and in the meantime Manasseh's tribe is divided by 
Joshua into two tribes, one east and one west, and then sub- 
divided, the east Manasseh into three families and west Ma- 
nasseh into ten families, five being females and eight males, 
making thirteen families, with five of them females, to be in 
waiting for the advent of Manasseh's Israel as the "inherit- 
ance" that fell to him as its honorary head, and to his thirteen 



THE KINGDOM OF ISRAEL. 197 

families as heads of the thirteen states. At the time of the 
settling of the tribes and families on the Jordan, when the 
division of Manasseh's tribe took place, the half tribe that 
settled on the west side of the Jordan had, by the hand of 
God, ten families in it, and five of them were under female 
heads of families, as noted above. This we have noticed and 
discussed elsewhere, and refer the reader thereto, and will 
here give attention to Dan and his one family. 

Dan beins: the seventh and last settler of the third and last 
settlement of ancient Israel (and as such represents the sev- 
enth and last confederate head of the nation, and yet to come), 
and shown not to have received his inheritance in full, and 
by his sword to have extended his borders as demands re- 
quired, and being wholly unlike any of the other tribes in 
that his consisted of but one family, while they consisted of 
divers families, yet we must know that there was in this tribe 
of one family at least twelve thousand families of husband 
and wife and children, containing, as it did, sixty-four thou- 
sand four hundred fighting men. Inspiration, for good and 
sufiicient reason, reckons them as a unit, or one family, while 
other facts in their history would make them twelve thousand 
families. These facts, with others to be noted, mark him as 
a tribe of note, and lead us to ask, Why, or for what purpose, 
is he thus marked ? He, as the seventh and last settler named 
of the third and last settlement of the nation under the typ- 
ical dispensation, indicates that the last confederate head of 
the nation, under its antitypical reign, should be numbered 
seven and last; and secondly, while said head, in its confeder- 
ate form, is but one, or a family in its unity, yet in this unity 
there is a diversity, or indefinite number of nations, just as 
in Dan's family of one there was an indefinite and unstated 
number of families; and thirdly, that after this indicated na- 
tion, in its oneness, was put in possession of her allotted patri- 
mony, it would be found that her boundaries would be too 
contracted; and fourthly, this being so, she is to extend her 
borders as Dan did his; and fifthly, this last settlement of 
seven tribes, with Dan as the seventh settler in the typical 
age, indicates that the settlement of the antitype in its first 



198 THE KINGDOM OF ISRAEL. 

appearance was to be or consist of seven states. "We have 
said heretofore that this last settlement of seven tribes in the 
typical age 'Hypes, with an emphasis not to be mistaken, the 
Confederate States, and types her not in her character^ for that 
had already been done in the blended character of Ephraim, 
Judah, and Manasseh, but types her in the number of her 
States at organization, or at her first appearance ; " while Dan, 
as one of the seven that types the number of her States, then- 
by himself^ or in himself, types the Confederate States in her char- 
acter. Not as number four, lohich she is now (1864), but types 
her when or after Ephraim and Manasseh, as numbers five and 
six, or as '^Samaria and Sodom'' flow into her, at and after 
which time and event she will be the seventh in number, or last head 
of the nation, which is to abide forever as 07ie family, or nation, 
but containing an indefinite number of nations or sovereign 
states. In Dan we see the unity in the diversity, and the di- 
versity in the unity, and pass without difficulty and behold 
the unity under Judah in the confederate head, and the di- 
versity in her separate sovereign states. There is unity, in 
fact, in all the diversities of nature, and diversities in all her 
unities; and so we might necessarily conclude, since the God 
of nature and of nations is a God of unity, diversified to in- 
finity, as seen in his word, works, and ways. 



CHAPTER XIX. 

The Slaying of the Two Witnesses, or Confederate States 
OF America, and their Subsequent Resurrection and Ex- 
altation. — The Secession op Ten States in the West, and 
then of the "Remnant" in the East, after which the 
Three Sisterhoods "Flow Together," and Become One 
ITation upon the Mountains of Israel Forever. — This is 
THE Branch of the Lord's Planting. 

WE will now notice a prophecy that applies to the pres- 
ent existing state of things in North America and 
what is soon to follow. It is recorded in the eleventh chap- 
ter of Revelation, beginning at the third verse: "I will give 
power unto my two witnesses, and they shall prophesy a thou- 
sand two hundred and three-score days, clothed in sackcloth. 
These are the two olive-trees, and the two candlesticks stand- 
ing before the God of the earth [and further called the "two 
prophets" and the "two anointed ones," or the "two sons of 
oil," all signifying the dual Israel of God]. And when they 
shall have finished their testimony [or teachings in Church 
and State], the beast that ascendeth out of the bottomless pit 
shall make war against them, and shall overcome them, and 
kill them; and their dead bodies shall lie in the street of the 
great city, which spirituall}^ is called Sodom and Egypt, where 
also our Lord was crucified." This is the same "Sodom" 
spiritually so called in the sixteenth chapter of Ezekiel, and 
there shown to be a kingdom, and the younger sister of Jeru- 
salem, while Samaria was the elder of both. Those that pro- 
fess Christ, and yet practically deny him, or his teachings, 
may be said to crucify him afresh, and put him, or his teach- 
ings, to an open shame. To crucify is simply to kill, or cause 
death. What has the Washington Government, in the per- 
sons of its late rulers, not done to kill, or set at naught, the 



200 THE KINGDOM OF ISRAEL. 

teachings of Christ in Church and State? How often have 
they sworn by his sacred word to "do justice," and yet do 
any thing else? How often have they sworn to support the 
Constitution, and faithfully administer the laws, and yet utter- 
ly failed to do so, claiming to be governed by a "higher law?" 
And how often have they extorted from others unwilling oaths 
that they did not intend to keep when taken ? "And they of 
the people and kindreds and tongues and nations shall see 
their dead bodies three days and a half, and shall not suffer 
their dead bodies to be put in graves. . . . And after three 
days and a half the spirit of life from God entered into them, 
and they stood upon their feet, and great fear fell upon them 
which saw them." And thus standing "they heard a voice 
from heaven saying unto them, Come up hither." A voice 
from heaven is a voice from God's word, who has ever, through 
his word, by the Spirit's agency, taught us our national duties 
and rights, as well as our spiritual duties and rights; and as 
God's double-charactered Israel is here said to be dead, they 
both arise at the call of God, through his word, "and ascend 
to heaven in a cloud," or en masse, as "a great cloud of wit- 
nesses," a spontaneous, concerted movement of the heretofore 
dead witnesses, who, in their organic forms, are one each, and 
thus they are the two loitnesses; but individualized, they are 
many, and move as one cloud, not as two clouds. They did 
not ascend on a cloud, but in the form of a cloud — a common 
figure in Scripture for a moving mass of people. "And the 
same hour was there a great earthquake, and the tenth part 
[ten parts] of the city fell, and in the earthquake was slain of 
men seven thousand; and the remnant were affrighted, and 
gave glory to the God of heaven." Earthquakes symbolized 
insurrections, upheavings of the people, battles, etc. Here 
was evidently an insurrection, followed by a bloody battle, 
symbolized by the slaying of seven thousand, a definite num- 
ber for an indefinite one, which is of very common occurrence. 
And as the battle occurred the same hour that the witnesses, 
as a cloud, ascended, and as the result of the earthquake was 
the falling of ten parts of the city or government in which the 
witnesses had lain dead, it follows that the ten parts that fell 



^ THE KINGDOM OF ISRAEL. 201 

of the nation was a second disruption in the same government, 
of which the two witnesses had once formed a part, and they be- 
ing killed, and remaining in this lifeless state for three and a 
half days, and then attaining unto an exalted or heavenly life, 
then, or at that hour, the ten parts, or states, as the second 
disruption, takes place. 

The reading is, "The tenth part of the city fell." This we 
deem an error in translation ; for if only one-tenth fell, the re- 
maining nine^enths could not very properly be called a "rem- 
nant." But when we consider the States now in the Confed- 
eracy, and ten more to secede in the great West, then what 
would still be left behind would properly be called a "rem- 
nant." And besides this, it is plainly stated under the devel- 
opment of the sixth seal that in this earthquake "one-third" 
of the nation fell off, or were overthrown. So it cannot be a 
tenth, but a third, which is ten States in the West, and the 
number ten need not be an exact third, which would necessi- 
tate the whole to be thirty. So a third, also called ten, may 
be more or less than an exact third, but nearer a third than a 
fourth or a half. If the States be thirty-three at the time 
referred to, and eleven (as we estimate) seceded and are now 
killed, then the one-third, or ten, again to secede in the West, 
would leave twelve as the "remnant" in the East. But just 
here let us make this note: There are at this time (1883) 
largely over thirty-three States in this so-called "Union," but 
we conclude that the "one-third" yet to be killed, also called 
ten States in the West, will be of those that were States at 
the time the Confederacy, as a third, was killed, and not esti- 
mating the States that have come in since that time. 

From the foregoing it will be seen that we hold that this 
prophecy teaches, first, that the Confederate States of America 
are to be regarded as the dual Israel of God, and as synony- 
mous with "my two witnesses," and regarded as eleven, or 
one-third of the nation. And that, secondly, they are to 
be (have been) warred upon by the mother country, under 
the character of the beast from the pit, or false doctrine^ of 
the non-sovereignty of the several States, and overcome, or 
killed, but not buried as if absolutely dead. And thirdly, at 



202 THE KINGDOM OF ISRAEL. 

the end of a time noted as "three days and a half" — which 
we know not — they are to attain unto national life again by 
an exaltation marked as heavenly. And fourthly, that within 
"the same hour" of their new life and exaltation there was to 
occur a "great earthquake," or bloody conflict, in the mother 
government, marked by the slaying of seven thousand. And 
fifthly, as the result of this earthquake ten states under Ephra- 
im, in the West, were to fall off, or to secede from the govern- 
ment. And sixthly, that then the "remnant," or remainder, 
of the states (say twelve) became "aff'righted, and gave glory 
to the God of heaven," by which we understand that they re- 
organized their part of the old confederation as a theocratic, 
democratic, republican, states-rights government, thereby con- 
forming themselves to the Bible theory of civil governments, 
and thus "give glory to the God of heaven." So we shall con- 
fidently look for ten States in the West to secede, and organ- 
ize a theocratic, democratic, republican, states-rights govern- 
ment at an early day, to be followed at once by the reorgani- 
zation of the "remnant" as above; and that at no distant day 
from Jhat time it will be said to them (Isaiah Ix.) : "Arise, 
shine; for thy light is come, and the glory of the Lord is 
risen upon thee. For, behold, the darkness shall cover the 
earth, and gross darkness the people [that is, all besides those 
here addressed]; but the Lord shall arise upon thee, and his 
glory shall be seen upon thee. And the Gentiles [civil Gen- 
tiles] shall come to thy light, and kings to the brightness of 
thy rising." Then they are commanded, in the fourth verse, 
to "lift up thine eyes round about, and see;" and seeing what 
they were called upon to see, it is said unto them, "All they 
gather themselves together, they come to thee: thy sons shall 
come from far, and thy daughters shall be nursed at thy side." 
Thus far spoken to them when existing as three separate "sis- 
ter" confederacies, as above noticed by us; but seeing the 
very great blessings and prosperity that awaited them, and 
seeing further that there was now no difference or disagree- 
ment — no want of harmony between the three sisterhoods — 
there would seem to be no good reason why they should not 
become one again. Therefore it is said (verses 5-7): "Then 



THE KINGDOM OF ISRAEL. 203 

thou sbalt see, and ^oi^ together^ and thy heart shall fear, and 
be enlarged; because the abundance of the sea shall be con- 
verted unto thee, the forces of the Gentiles shall corae unto 
thee, the multitude of camels shall cover thee, the dromeda- 
ries of Midian and Ephah; all they from Sheba shall come. 
They shall bring gold and incense, and they shall show forth 
the praises of the Lord. All the flocks of Kedar shall be 
gathered together unto thee, the rams of Nebanoth shall min- 
ister unto thee: they shall come up with acceptance on mine 
altar, and I will glorify the house of my glory." That is, the 
"house" of Abraham, Isaac, and Jacob — else called the gov- 
ernments of Judah, Ephraim, and Manasseh — having now 
flowed together, are one nation under Judah's headship. n 
view of the prosperity that still awaits them, it is farther said 
(verse 8): "Who are these that fly as a cloud, and as doves 
to their windows?" That is, in coming to add glory and 
prosperity to this nation. It is answered in verses 9-13: 
"Surely the isles shall wait for me [on me], and the ships of 
Tarshish, first to bring thy sons from far, their silver and 
their gold with them, unto the name of the Lord thy God, 
and to the Holy One of Israel, because he hath glorified thee. 
And the sons of strangers shall build up thy walls, and their 
kings shall minister unto thee: for in my wrath [or anger] I 
sniote thee [are we not smitten even now?], but in my favor 
have I had mercy on thee. Therefore thy gates shall be open 
continually; they shall not be shut day nor night; that men 
may bring unto thee the forces [or strength] ot" the Gentiles, 
and that their kings may be brought. [The same nation and 
restoration is manifested in Rev. xxi. 9 to xxii. 5 inclusive. 
The kings of the earth were to bring their glory and honor 
into it, and the gates of it were not to be shut at all, that the 
glory and honor of the nations — that is, all nations — might be 
brought into and become of this nation.] For the nation and 
kingdom that will not serve thee shall perish; yea, those na- 
tions shall be utterly wasted. The glory of Lebanon shall 
come unto thee, the fir-tree, the pine-tree, and the box to- 
gether, to beautify the place of my sanctuary ; and I will make 
the place of my feet glorious." The final and everlasting res- 



204 THE KINGDOM OF ISRAEL. 

toration of God's larael, as here seen, is also set forth at length 
in Ezekiel, beginning with the fortieth chapter, and ending 
with the forty-eighth and last chapter. And in the seventh 
verse of the forty-third chapter it is said: "Son of man, the 
place of my throne, and the place of the soles of my feet, 
where I will dwell in the midst of the children of Israel for- 
ever." We continue with Isaiah Ix. 14-17: "The sons also 
of them that afflicted thee shall come bending unto thee; and 
all they that despised thee shall bow themselves down at the 
soles of thy feet; and they shall call thee, The City of the 
Lord, The Zion of the Holy One of Israel. Whereas thou 
hast been forsaken and hated, so that no man went through 
thee, I will make thee an eternal excellency, a joy of many 
generations. Thou shalt also suck the milk of the Gentiles, 
and shalt suck the breast of kings; and thou shalt know that 
I the Lord am thy Saviour and thy Redeemer, the Mighty One 
of Jacob. For brass I will bring gold, and for iron I will 
bring silver, and for wood brass, and for stones iron." So 
much for material wealth, and now" for righteousness and peace : 
"I will also make thy officers peace, and thine exactors right- 
eousness." If their officers were inipersonations of peace, and 
those that had heretofore been exactors are made the imper- 
sonations of righteousness, then might we not expect that it 
would be said (verses 18, 19): "Violence shall no more be 
heard in thy land, wasting nor destruction within thy borders, 
but thou shalt call thy walls Salvation, and thy gates Praise. 
The sun shall be no more thy light by day; neither for bright- 
ness shall the moon give light unto thee; but the Lord shall 
be unto thee an everlasting light, and thy God thy glory." 
And this being added to the righteousness and peace found 
in the seventeenth verse, might we not further conclude that 
this state of things should so remain, and that it would now 
be said (verse 20): "Thy sun shall no more go down; neither 
shall thy moon [Church] withdraw itself; for the Lord shall 
be thine everlasting light, and the days of thy mourning shall 
be ended." And also further added (verses 21, 22): "Thy 
people also shall be all righteous; they shall inherit the land 
forever, the branch of my planting, the work of my hands, 



THE KINGDOM OF ISRAEL. 205 

that I may be glorified. A little one shall become a thousand, 
and a small one a strong nation: I the Lord will hasten it 
in his time." Thus endeth the sixtieth chapter of Isaiah. 
Now, just refer to Ezek. xvii., where this Branch of God^s 
planting is discussed, and j^ou will see the exact correspond- 
ence between that planting and this one, for thej- are but one 
and the same planting. The foregoing is Isaiah's version of 
it, and the other is Ezekiel's, found in Ezek. xvii. 22-24. 
This Branch, under the old, or typical, dispensation, was called 
a "vine," and again a "vineyard'^ which the Lord had brought 
out of Egypt, and casting out the heathen, he planted it, and 
caused it to take deep root, and fill the land; yet was her 
hedges broken down, and all that passed by the way plucked 
it, and the wild-boar and the beasts of the field wasted and 
devoured it. And the vineyard thus desolated and ruined is 
made to say: "Return, we beseech thee, O God of hosts; 
look down from heaven, and behoM, and visit this vine, and 
the vineyard which thy right-hand hath planted, and the Branch 
that thou madest strong for thyself." (Psa. Ixxx. 14, 15.) In 
Isaiah v. we have a song to the well-beloved of the Lord, as 
touching his vineyard, and this vineyard is called "the house 
of Israel, and the men of Judah his pleasant plant.'^ Isaiah iv. 
2: "In that day shall the Branch of the Lord be beautiful and 
glorious." Isaiah xi.l: "And there shall come forth a rod [that 
is, a scepter] out of the stem of Jesse, and a Branch [that is, 
a government] shall grow out of his roots." Jeremiah xxiii. 5: 
"Behold, the days come, saith the Lord, that I will raise unto 
David a righteous Branch [or nation], and aKing shall reign and 
prosper.'^ Jeremiah xxxiii. 15: "In those days [latter days], and 
at that time, I will cause the Branch of righteousness to grow up 
unto David." Zechariah iii. 8, 9: "Behold, I will bring forth 
my servant the Branch. For, behold, the stone that I have 
laid before Joshua: upon one stone shall be seven eyes.'' Thus 
it will be seen that a vine, a rod (or scepter), a plant, a Branch, 
and a stone, are all synonymous terms, and signify the house 
of Israel. Kot that they may not also be applied to Christ, 
as the king, or head, of the nation, since a nation is as well 
known by its chief ruler as by any other mode of designation. 



206 IHE KINGDOM OF ISRAEL. 

This stone in Zech. iii. 8 is the identica tone that Daniel saw 
cut out of the mountain without hands — that s to be the de- 
struction of all other nations, and to finally fill, or cover, the 
whole earth. The stone being one exhibits the nation in its 
unity ^ or confederate form, while the "seven eyes'' graven 
thereon by the finger of God tell with an emphasis the seven 
states of diversity in the modern Israel. God said that it was 
"the Branch of his planting, the work of his hands," and that 
the ^Hittle one,'' or '•Hender one,'' so planted, "should become a 
thousand, and a small one a strong nation, and that he the Lord 
would hasten it in his time;" "for it is yet for a time appoint- 
ed.'' So let those that are wiser than Daniel, and more right- 
eous than wise, rave and rage as they may to frustrate the coun- 
cils of God, but let them remember that "the foolishness of God 
is wiser" than the wisdom of fanatical fools. As "young and 
tender," as "little," as "small" as the Confederacy may be, yet 
being God's own plant, or branch, it will survive the present 
storm, and become a very strong nation, and, like Balak's ox 
licking up the grass, it will lick up, or absorb, all the nations 
on the earth. 



Part Second. 



JEHOVAH'S CHARIOT THRONE 



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Ground-plan of Jehovah's Chariot Throne. 

The throne, with the four living creatures and the Lamb-Lion in the 
midst of it, rests upon the sea of glass through the medium of its four 
perpendicular wheels; while the twenty- four kings and priests and the 
twenty-eight lamps rest, with the wheels, upon the sea of glass. The 
throne proper — not here visible — rests upon the convex surface of the 
crystal heavens, while it rests upon the heads of the four living creatures 
standing over the centers of the four hidden horizontal wheels. 
14 



CONTENTS 



CHAPTER 



PAGE 

I. Introductory. — Jehovah's Chariot Throne, or Exposition of 

the Visions of Ezekiel and John 213 

IL Structural Form of the Chariot Throne, as Seen by Ezekiel 

after Emerging from the Northern Storm-cloud of Fire 219 

III. The Same Throne with the Additions as Seen by St. John. — 

Its Significancy and Dual Nature, and the Kingship of 
Christ. — The Four Living Creatures. — The Unsealings are 
Civil, and not Ecclesiastical 226 

IV. The Form of the Four Living Creatures, and their Symbolic 

Character; and the Form of the Wheels, and their Office 

and Character 240 

V. The Applicability of the Foregoing to Some Government, and 
then a Consideration of the Northern Storm-cloud and the 
Coming of the Four Living Creatures out of the Same. — Sea 
of Glass, etc 256 

VI. Platform of the Throne, or Constitution, of the Sovereign 
States of Israel ; and the Seven-horned Lamb as Adminis- 
trative Head of "Seven-horned" Israel, or the Seven Con- 

federate States of America, and then the Eainbow 266 

VII. A Summing Up, and then a Reconsideration of the Argu- 
ments as to the Reign of Christ Over a Seven-horned Israel, 
or the Confederate States of America, and a Final Confed- 
eration of the Northern States with those of the South.... 275 
VIII. Rise of the United States, and then its Disruption by the Rise 
of the Confederate States, Followed by the Confederation 
of the North with the South; and then the Battle of Arma- 
geddon Closes in Triumph to Israel, and Peace Follows 289 

IX. Conclusion 298 



CHAPTER I. 

Introductory. — Jehovah's Chariot Throne, or Exposition 
OF THE Visions of Ezekiel and John. 

IT will doubtless be asked, What have these dark and inex- 
plicable visions of Ezekiel and John to do with "the king- 
dom of Israel ? " What is there in those four living creatures 
with four faces each, and full of eyes before and behind, and 
" the wheel within a wheel," and the sea of glass, etc. — what, 
we say, is there in all this pertinent to the government of a 
people ? Certainly these visions of Ezekiel and John, being so 
full of mystery and darkness, must show them to belong to 
spiritual matters, as we have ever been taught to believe. We 
see no use of any mystery about the every-day affairs of our 
temporal life, and especially about governmental matters with 
which every person should be well acquainted and conversant. 
We know that "clouds and thick darkness" invest the inner 
temple, and that God's throne is unapproachable; but not so 
of earthly concerns. So why introduce these "mysteries of 
mysteries" in a book like " The Kingdom of Israel," which 
proposes to deal with the governments of man ? 

To the foregoing objections and interrogations we will 
simply answer, as we have elsewhere, that "all scripture is 
given by inspiration of God, and is profitable," not to God, 
who gave, but to those to whom given, or else it was given in 
vain; and if so, this particular scripture becomes a lie. Then 
we conclude that no scripture was ever given but what was to 
be understood by those to whom given in its proper time or 
age to which it might refer; for if never to be understood, it 
could not profit those to whom given. There is no mystery 
in the Bible of a prophetic and historic nature but what is to 
cease to be such at some period in time ; for it was given in 
reference to time for the benefit of the creatures of time. 



214 THE KINGDOM OF ISRAEL. 

Admitting, however, that there is much in the Scriptures that 
has not yet met with revealment in fulfillment, much not yet 
understood, but claiming that there is now much understood 
that was not formerly, "its time not having come" — script- 
ure not understood by us is no law or guide to us, but as soon 
as apprehended we are under its law and teachings. It is 
at once our *' school-master," whose rules we dare not trans- 
gress ; for if we transgress a known law, we sin, and not 
otherwise. "Where no law is, there is no sin ;" so where a 
law is, we sin if we transgress or run counter to its teachings. 
We suppose, and freely admit, that there has ever been a 
veil, or mystery, hanging over these particular visions of 
prophecy now under consideration ; and in proof of this fact, 
so far as Ezekiel's is concerned, we will here copy a part of 
what Dr. Clarke has given us upon the subject in his intro- 
duction to the book of Ezekiel : " That Ezekiel is a very ob- 
scure writer, all have allowed who have attempted to explain 
his prophecies. The Jews consider him inexplicable. There 
is a tradition that the rabbins held a consultation as to 
whether they should admit Ezekiel into the sacred canon ; 
and it was likely to have been carried in the negative, when 
Rahhi Ananias rose up and said he would undertake to re- 
move every difficulty from the account of 'Jehovah's chariot' 
(chapter i.), which is. confessedly the most difficult part of the 
whole book. His proposal was received ; and in order to 
assist him in his work, and to enable him to complete it to 
his credit, they furnished him with three hundred barrels of oil 
to light his lamp during the time he might be employed in 
the study of this part of his subject. This extravagant grant 
proved at once the conviction the rabbins had of the difficulty 
of the work ; and it is not even intimated that Rabbi Ananias 
succeeded in any tolerable degree, if, indeed, he undertook 
the task, and the Jews believe to this hour that the chariot 
mentioned in chapter i. has not been explained. I think it 
may be affirmed with truth that this part of the prophecy has 
had as many diiFerent explanations as there have been expos- 
itors." So much, then, for Ezekiel ; and that John, as a 
prophet, is but little less obscure none will gainsay. 



THE KINGDOM OF ISRAEL. 215 

Under this view of its difficulty, it would seem extravagant 
folly and worse than presumption in us to undertake where 
"a thousand giants have failed." Still, we have temerity 
enough to risk a failure and its consequences in the hope of 
accomplishing some good. Daniel was told that certain things 
noted in the Scriptures of truth, which he sought to under- 
stand, were sealed or closed up to the "time of the end." 
From this we conclude that they were to be considered sealed 
no longer than the advent of that period in time noted as 
"the time of the end;" and being persuaded that the "ad- 
vent " of that period has arrived, we are disposed to examine 
into some of those heretofore sealed prophecies, and see if they 
do not now stand unsealed not only to "giants," but to pig- 
mies like ourselves. We say without hesitancy that the vision 
of the " chariot throne " of Ezekiel i. was unsealed when the 
Lamb unloosed the first seal of the seven in 1861, and is now 
no longer a sealed mystery, but that it stands forth with all 
its creatures of various faces and numerous wings and eyes, 
calves'-feet, wheel within a wheel, and other complex ma- 
chinery, to the full gaze of an astonished world. And we are 
bold enough to affirm that the whole can be made jplain by a 
written explication ; but if this should fail to make it so, then 
it can be so draughted, or pictorialized, that, with the written 
assistance, it will be quite simple and easy of comprehension ; 
so much so, indeed, that a good mechanist can take the 
draught and explication and reduce the whole to a visible, 
working piece of machinery, so far as its mechanism is con- 
cerned. As to the significancy of the whole, and then of the 
various parts, that is quite another thing; but even this, we 
feel safe in saying, we understand in the main and leading 
points, if not in every minute and remote bearing. Now, do 
not vote us a "crazy fool" until you hear us through, and 
then it will be time enough to "cast us out." It is only 
blood-thirsty judges that pass sentence upon a man without a 
hearing. We are sorry to say that such judgment has been 
passed upon us on a former occasion, and that too by " men 
and brethren" who have often excoriated from the sacred 
desk their brethren the Jews for the hasty and blood-thirsty 



216 THE KINGDOM OF ISRAEL. 

manner in which they judged Christ, St. Paul, and others. 
Hear us patiently, and then, if right, give us the right-hand 
of approval; and if vrrong, then give us the left-hand with a 
vengeance. This will be simple justice, and your duty to 
God and the cause of truth that your "teachers" profess to 
have espoused. We know that we are wide of the regular 
line of *' orthodoxy" and long-received views and opinions, 
and we may indeed be called an innovator; but if we inno- 
vate, our innovation will be aimed at what we in our weak- 
ness consider errors, and not simply to depart from the beaten 
track for the sake of novelty or love of controversy. It mat- 
ters little with us if our views as heretofore published, or any 
we may ever think proper to advance, are indorsed by "great 
names" or not; for if we are in error, all the great names in 
the universe could not make our lie a truth ; and on the other 
hand, if we are correct, the withholding of the due approba- 
tion and indorsement, as well as the open opposition, of "great 
names" will all avail nothing against the truth. So upon this 
point we rest content, and write more for the future than the 
present, and will at once address ourselves to the task in hand; 
and to the "orthodox" we would say, "Orthodoxy " so called 
is on trial, and if " weighed in the balance and found want- 
ing," let it perish. 

We shall first try to set forth the " chariot throne " and its 
surroundings, and then to give our views of the signiticancy 
of each part and of the whole. We do not propose to be 
very systematic, but trust we shall be explicit enough to be 
understood by all. Preparatory to a proper getting at the 
subject, we will here copy Ezekiel i., as a fitting termination 
of this our introductory chapter: 

"Now, it came to pass in the thirtieth year, in the fourth 
month, in the fifth day of the month, as I was among the 
captives by the river of Chebar, that the heavens were opened, 
and I saw visions of God. In the fifth day of the month, 
which was the fifth year of King Jehoiachin's captivity, the 
word of the Lord came expressly unto Ezekiel the priest, the 
son of Buzi, in the land of the Chaldeans by the river Chebar; 
and the hand of the Lord was there upon him. 



THE KINGDOM OF ISRAEL. 217 

"And I looked, and, behold, a whirlwind came out of the 
north, a great cloud, and a fire infolding itself, and a bright- 
ness was about it, and out of the midst thereof as the color 
of amber, out of the midst of the tire. Also out of the midst 
thereof came the likeness of four living creatures. And this 
was their appearance: They had the likeness of a man. And 
every one had four faces, and every one had four wings. And 
their feet were straight feet; and the sole of their feet was 
like the sole of a calf's foot; and they sparkled like the color 
of burnished brass. And they had the hands of a man under 
their wings on their four sides; and they four had their faces 
and their wings. Their wiflgs were joined one to another; 
they turned not when they went ; they went every one straight 
forward. As for the likeness of their faces, they four had the 
face of a man, and the face of a lion, on the right side ; and 
they four had the face, of an ox on the left side; they four 
also had the face of an eagle. Thus were their faces ; and 
their wings were stretched upward; two wings of every one 
were joined one to another, and two covered their bodies. 
And they went every one straight forward ; whither the spirit 
was to go, they went; and they turned not when they went. 
As for the likeness of the living creatures, their appearance 
was like burning coals of fire, and like the appearance of 
lamps ; it went up and down among the living creatures ; and 
the fire was bright, and out of the fire went forth lightning. 
And the living creatures ran and returned as the appearance 
of a flash of lightning. 

"l!Tow, as I beheld the living creatures, behold one wheel 
upon the earth by the living creatures, with his four faces. 
The appearance of the wheels and their work was like unto 
the color of a beryl; and they four had one likeness; and 
their appearance and their work was as it were awheel in the 
middle of a wheel. When they went, they went upon their 
four sides; and they turned not when they went. As for 
their rings, they were so high that they were dreadful ; and 
their rings were full of eyes round about them four. And 
when the living creatures went, the wheels went by them ; 
and when the living creatures were lifted up from the earth, 



218 THE KINGDOM OF ISRAEL. 

the wheels were lifted up. Whithersoever the spirit was to 
go, thej went, thither was their spirit to go ; and the wheels 
were lifted up over against them; for the spirit of the living 
creature was in the wheels. When those went, these went; 
and when those stood, these stood ; and when those were lifted 
up from the earth, the wheels were lifted up over against 
them; for the spirit of the living creature was in the wheels. 
And the likeness of the firmament upon the heads of the liv- 
ing creature was as the color of the terrible crystal, stretched 
forth over their heads above. And under the firmament were 
their wings straight, the one toward the other; everyone had 
two, which covered on this side, and every one had two which 
covered on that side, their bodies. And when they went, I 
heard the noise of their wings, like the noise of great waters, 
as the voice of the Almighty, the voice of speech, as the noise 
of a host; when they stood, they let down their wings. And 
there was a voice from the firmament that was over their heads, 
when they stood, and had let down their wings. 

"And above the firmament that was over their heads was 
the likeness of a throne, as the appearance of a sapphire 
stone; and upon the likeness of the throne was the likeness 
as the appearance of a man above upon it. And I saw as. the 
color of amber, as the appearance of fire round about within 
it, from the appearance of his loins even upward, and from 
the appearance of his loins even downward, I saw, as it were, 
the appearance of fire, and it had brightness round about. 
As the appearance of the bow that is in the cloud in the day 
of rain, so was the appearance of the brightness round about. 
This was the appearance of the likeness of the glory of the 
Lord. And when I saw it, I fell upon my face, and I heard a 
voice of one that spake." 



CHAPTER II. 

Structural Form of the Chariot Throne, as Seen by Eze- 

KIEL AFTER EMERGING FROM THE XORTHERN StORM-CLOUD OF 

Fire. 

THE prophet is said to be "among the captives" of Israel, 
bj the river of Chebar, in the land of the Chaldeans, 
with the hand of the inspiring God upon him; and looking 
NORTHWARD, he beheld a "whirlwind coming out of the north;'' 
and he farther calls the "whirlwind" a "great cloud," and a 
"fire." So it was a fiery cloud, in dreadful commotion, as a 
whirlwind moving in its fury from north to south; and as he 
continues to look upon the advancing storm of whirling fire, 
he sees the "likeness" of four living creatures come out of 
the midst of the flaming mass. They were not real creatures, 
but only the resemblance, or "likeness," of the four living 
creatures — hence we know they were only symbolic represen- 
tations of some reality; and so the whole vision, except the ge- 
ographical terms east, west, north, and south, which could not 
be symbolized, as nothing in nature is found that could do so. 
Mark well that every one of these creatures was precisely alike. 
"They had the likeness of a man." "As for the likeness of 
their faces, they had the face of a man, and the face of a lion 
on the right side; and they four had the face of an ox on the 
left side; and they four had also the face of an eagle; thus 
w^ere their faces." So we see that "they four" were exactly 
alike — possessed of four faces each; and four times four give 
us sixteen faces — four man, four lion, four ox, and four eagle 
faces. And as the prophet was looking northward, and the 
vision seemed to be advancing southward, he seesjirst the face 
of a man, as the southern face of all four. He next sees the 
four lion-faces looking eastward, for the prophet w^as looking 
northward, and says the lion-faces were on the "right side," 



220 IHE KINGDOM OF ISRAEL. 

or eastward. He next notes the ox-faces as being on the "left 
side," or in the west; and as "they four had also the face of 
an eagle," the eagle-faces were as a matter of necessity on the 
north side. ^ 

I^ow that we have the face-likeness and the cardinal position 
of each, let us next ascertain the relative position of each of 
these living creatures to the others. Were they advancing 
in a column of single file or in line? Faces all have eyes for 
seeing directly in front of them. Let us place the creatures 
in a column of single file. In this position the northern tile 
can see north with his eagle-eyes, east with his lion-eyes, and 
west with his ox-eyes, but he cannot see south, for his file- 
leader is in the range of his man-eyes; and so of the southern 
file of the four — he can see south, east, and west, but not north- 
ward ; while the two center files can only see east and west. 
l!^ow change the column into line, and the very same difficulty 
of seeing with all the faces, or eyes, arises as when in column. 
So it is manifest that some other position relatively must be 
assigned them, or else we shall have some useless faces and 
eyes. We will assign them the position of a hollow square, 
for this arrangement is necessary for the better use of the eyes, 
and also for the equal support by them of the "firmament" 
and its throne above (yet to be noticed), as well as the possible 
joining of "wings" with each other, which they could not do 
in any other position than the one we have assigned them. 
And this position is still further necessitated to constitute 
"four sides" for the four ivheels to occupy, for each living 
creature had a wheel "beside" him. The likeness of the fir- 
mament was upon the heads of the four creatures, and in order 
to bear it up equally they must stand or move, as the case may 
require, in a square. This gives the "four sides" requisite for 
the four wheels, and at the same time places the four living 
creatures in a position that they can join wings on ever}^ side 
of the square, and support equally the firmament ariid its throne 
of Deity. For illustration, we will suppose a square of twenty 
feet. Now place a living creature, with his four faces^ upon 
each angle, or corner, of this square, with the four man-faces 
looking south, the four lion-faces looking east, the four ox-faces 



THE KINGDOM OF ISRAEL. '•1'21 

looking west, and the four eagle-faces looking north. Do not 
forget that the four living creatures were fac-similes of each 
other, and possessed of four faces each — viz., a man's, a lion's, 
an ox's, and an eagle's — for so the prophet informs us. 

Having stationed the creatures upon the four corners of this 
square, let us next place the "firmament of terrible crystal" 
upon their four heads; and then the ''likeness of a throne" 
upon the convex surface of this crystal expanse; and then let 
us place " the likeness of a man above upon it." Thus we form 
and have the tipper part of ''the chariot throne,'^ with its sym- 
bolic Deity enthroned. This throne, not being a stationary 
but rather a locomotive one, needs wheels for its completion 
as a thing of earth, and wings for aerial or more rapid move- 
ments than wheels are capable of. These we have also fur- 
nished by the vision. "The appearance of the wheels and 
their loork was like unto the color of a heryl, and they four had 
one likeness." So the four wheels were of the same appear- 
ance, and make nO diversity among them, as there was none 
among the living creatures. "And their appearance and their 
work was as it were a wheel in the middle of a wheel." The 
inner, or within, wheel was the "work" of the first-named 
wheel, and had the appearance of being within itself. This 
will be found to be a fact as to the things symbolized. "]N"ow 
comes the tug of war." We were in want of wheels a moment 
ago for the "chariot throne," and lo! we have eight. What 
use shall we make of them all? There is a manifest use for 
four of them to be placed on the "four sides" of the projected 
throne for its support and locomotion, just as they are in the 
case of the ordinary carriage, or wagon. But what shall we 
do with those extra wheels, the "work," or product, of the 
first-named wheel, which appears to be a wheel in the middle 
of a wheel? It is evident that each locomotive wheel had a 
wheel called its "work" some w^ay attached to it, but not rest- 
ing on the earth, for only the four first-named wheals rested 
and run upon terra firma, nor yet were they in the middle of 
those wheels. We are bound to find a use for these four ad- 
ditional wheels, or give up the case of the throne in an unfin- 
ished state. Now, if we only had Drs. Rice and Campbell, or 



222 THE KINGDOM OF ISRAEL. 

some one as learned upon the prepositions "in," "into," "with- 
in," "upon," etc., they might be able to give us some light 
upon the subject of a wheel being m, or upon, the middle of 
a wheel. But as we have not, we must grope our way as best 
we can by the light of reason and common sense, together 
with the laws of mechanism, all of which forbid the idea of a 
wheel being in the middle of a wheel literally. We can very 
well understand how a circle can be drawn within a circle in 
numbers at pleasure, but not of a literal wheel of use in ma- 
chinery, for if one wheel could be wrought in the midst of a 
previously existing wheel, then you may keep on to all eter- 
nity multiplying wheels within, or around, the last wheel 
wrought. And we make bold to assert that such is not the 
case in the wheels under consideration. The throne resting 
upon the four first-named wheels was designed to move as 
"lightning" to the four cardinal points, and not to "turn as 
it went" — that is, it was not to turn about when a different 
direction was intended, for this would change the relative po- 
sition of the four faces of all the living creatures, and this 
must never be done. The lion-face might be thrown from th,e 
east to any or all of the points, and so necessarily of each one 
of the living creatures; and this must never occur, for the rea- 
son that the lion was stationed on his watch, or guard, to the 
east, and so of the man to the south, and the ox and the eagle 
follow on their respective sides of west and north, and so they 
are to remain forever. 

But let us return to the wheels again to see if we can rec- 
oncile the seeming diflaculty. "When the wheels went they 
went upon their four sides, and they turned not when they 
went." The wheels did not consist of four sides, for a wheel 
has no more of a side than a school-boy's marble has. When 
they went, they went on the "four sides" of the square that 
we have supposed. "Their four sides" have reference to the 
local position assigned by us to them, and the expression "they 
turned not when they went" does not mean that they did not 
revolve around an axis, for what possible use could a wheel 
be if it did not "turn" after this fashion? All wheels in the 
universe were made to revolve around a point, or axis, and to 



THE KINGDOM OF ISRAEL. 223 

talk otherwise would be sheer nonsense. All this "turning 
not when they, or it, went," when spoken of the wheels or 
throne, signifies simply that by the aid of those four extra 
wheels the throne and all its parts — wheels and all — were not 
under the necessity of turning about, as we turn about a car- 
riage when we wish to change direction, but could, with the 
aid of those "extra wheels," press with the speed of light- 
ning to any point, without turning about before starting, or 
changing direction in the ordinary manner. Hence we say 
that the four locomotive, perpendicular wheels upon the "four 
sides" of the throne were hung upon axle-points, which pro- 
jected from the outer rims of horizontal and movable wheels, 
whose centers, or axes, were immediately beneath the quad- 
ruple ox-feet of each living creature (to be noticed hereafter), 
which enabled them to revolve with the living creatures stand- 
ing over their centers. The living creatures, however, did not 
revolve with these horizontal wheels, but were stationary, and 
only moved east, west, north, and south as the w^hole super- 
structure moved, their faces remaining unchanged as to east, 
west, north, and south. And these horizontal wheels being 
furnished with said axle-points upon their outer rims, upon 
which the perpendicular wheels were hung, a forward or back- 
ward movement could thus be given to the horizontal wheels 
a fourth of a circle, thus throwing the perpendicular wheels 
from side to side at pleasure, and enabling the chariot to 
move to any one of the points without turning about. And 
these four horizontal wheels, upon whose outer rim was hung 
the perpendicular wheel, had a suitable connection by a band, 
or otherwise, symbolizing one in spirit, or purpose, so that 
when one was moved the fourth of a circle, all four were 
moved alike; for the spirit that moved one was in each and 
all, and moved them in harmony. Thus was the chariot throne 
enabled to move east, west, north, and south at pleasure, with- 
out "turning about" to change direction. This is reason and 
common sense, and does not violate the established and known 
laws of mechanics. Without these horizontal wheels attached 
to the centers of the perpendicular ones, and thus enabling 
them to change position, the whole superstructure would be 



224 THE KINGDOM OF ISRAEL. 

under the necessity of "turning about" as we, in walking or 
riding, turn about to retrace our steps, or "turn" to go in 
some new direction. This useless turning about of the throne 
is further apparent from the fact that it has its faces set — and 
not to be changed — to the four leading or cardrual points, 
ever ready to "run and return as the appearance of a flash of 
lightning," without the tedious delay occasioned by "turning 
about." Remember that every side of the throne was its fronts 
and this being considered, common sense would teach us that 
its machinery should be so arranged a^ to enable it to run to 
every "front" without the least delay. The spirit that ani- 
mated and moved the whole could brook no such unnecessary 
delay as turning about would occasion. "Whither the spirit 
was to go they went, and they turned not when they went;" 
"and when they went, they went upon their four sides" — that 
is, upon the "four sides" of the throne. "They turned not 
when they went, but to the place whither the head looked 
they followed it." Here is the secret motive-power and guid- 
ing genius of the ''chariot throne." "The head that looked" 
was the head of the symbolic Deity that, "as the appearance 
of a man," sat upon the "appearance of a throne" that was 
over and above the crystal lirmaraent. Whithersoever this 
Deity looked, thither moved with lightning speed the whole 
Israelitish nation, symbolized by the "chariot throne." This 
"likeness as the appearance of a man above upon it" (that is, 
the throne) is in another part of the vision called "the God of 
Israel." This "God of Israel," we say, was the inspiration of 
every movement, and every voice .of praise that is heard in 
and around the flaming chariot. He had but to look in any 
given direction, and lo! "as the appearance of a flash of light- 
ning," the living creatures, wings and wheels, obediently move 
whithersoever "he looked." "And the sound of the cheru- 
bim-wings was heard even to the outer court as the voice 
of the Almighty God when he speaketh." "Then the spirit 
took me up, and I heard behind me a voice of a great rushing, 
saying, Blessed be the glory of the Lord from his place. And 
I heard also the noise of the wings of the living creatures that 
touched one another, and the noise of the wheels over against 



THE KINGDOM OF ISRAEL. 225 

them, and a noise of a great rushing." "They went every one 
straightforward;" no circumlocution or serpentine movement 
is allowed here, where God guides and rules, but "straight 
forward" with "rushing," or "lightning," speed to the goal. 
"He spake, and it was done; he commanded, and it stood 
fast." ^o delay, or "time enough" inaction, but action; 
prompt, immediate action, "with all thy might." All is 
motion, all is life ; the " burning wheels " full of watchful 
eyes round about; the living creatures of four faces each, and 
full of eyes " before and behind ; " the feet of burnished brass 
emitting sparks of fire; the lamps of flame "running up and 
down among the living creatures ; the " burning coals of fire " 
and flashing lightnings ; the restless wings of the seraphs, the 
cloud of " infolding " tire, and the crying of the seraphs, 
" Holy, hoi}', holy is the Lord of hosts. The whole earth is 
full of the glory of the Lord," presents to our mind the most 
sublime visible and tangible evidence of the presence of the 
life ojr action giving God that we have ever met with. Here is 
action intensified by the inspiration that breathes through every 
line of thought in the mind of the prophet. And well may he 
have fallen upon his face, as he did w^hen he beheld this vision of 
God's majesty over things of earth, as well as heaven. Some 
of these significant symbols mentioned, we have not yet no- 
ticed in their symbolic import, and shall defer doing so until 
we have examined John the Revelator's " throne," and his 
"beasts," and other surroundings and appendages; for we 
consider the " throne " in both cases as being the very same. 
15 



CHAPTER III. 

The Same Throne with the Additions as Seen by St. John. 
— Its Significancy and Dual Nature, and the Kingship 
OF Christ. — The Four Living Creatures. — The Unseal- 
iNGs are Civil, and not Ecclesiastical. » 

ST. JOHN, ill the isle of Patmos, had been giving atten- 
tion to the seven churches, running through the lirst 
three chapters. In the fourth chapter, he sajs: *'After tiiis 
[that is, after the special address to the seven churches; but 
how long after he does not say, nor is it material], I looked, 
and, behold, a door was opened in heaven.^' This is a new 
field of observation for him. This door was not open before ; 
and as the address to the churches had gone before, and been 
closed, we may naturally conclude that the revealment that 
was to be made on the opening of this symbolic door was to 
be of a different nature from the spiritual revelations, or ad- 
dress, to the churches. And so on examination we find it to 
be; for the first address being to the Church, the second is 
manifestly to the State, or nation. After the opening of this 
•door, John says: *'And the first voice which I heard was as it 
were of a trumpet talking with me [here it is evident that 
this call, or voice, w^as a call from the civil side of the Israel- 
itish house; for the "trumpet" call was always national, and 
not ecclesiastical]; which said, Come up hither, and I will 
flhow thee thiwgs which must be hereafter. And immediately 
I was in the Spirit; and, behold, a throne was set in heaven, 
and one sat on the throne. And he that sat was to look upon 
like a jasper and a sardine stone; and there was a rainbow 
round about the throne, in sight like unto an emerald.^' 

EzekiePs descri{)tion of this same person upon the same 
throne, and of the same bow, is as follows: "And upon the 



^HE KINGDOM OF ISRAEL. 227 

likeness of the throne was the likeness as the appearance of 
a man above upon it. And I saw as the color of amber, as 
the appearance of fire round about within it, from the appear- 
ance of his loins even upward, and from the appearance of 
his loins even downward, I saw as it were the appearance of 
tire, and it had brightness round about. As the appearance 
of the bow that is in the clouds in the day of rain so was the 
appearance of the brightness round about.'^ Ezekiel, it will 
be seen, is more full and explicit than St. John as to the Deity 
in symbol, and the reason is obvious. He preceded John by 
a great while, and left but little for John to add. John thus 
had the advantage of reading Ezekiel's account of the throne 
and its accompaniments before he wrote his account; and 
when he comes to speak of the same Deity and throne, he says 
enough about him and it to teach us that they were the same 
— enough to identif3^the Deity and throne as being the same 
as Ezekiel's. Ezekiel gives in detail the throne, with the four 
living creatures with the faces of a man, a lion, an ox, and an 
eagle, all surrounded by the bow of promise, and presided 
over by the symbolic Deity seated upon the throne "over and 
above." John sees the same throne with the same four living 
creatures — viz., man, lion, ox, and eagle — "named by name'' 
as being "in the midst of the throne, and round about the 
throne," presided over by the same Deity, and the whole sur- 
rounded by the same bow of promise. That John's throne, 
living creatures, etc., were identical with Ezekiel's is evident, 
from the fact that the throne in each case was the throne of 
Deity; and we know as well as we know any thing that God's 
throne is one, as he is one, and hence there cannot be two 
thrones of Deity; and further, because it is surrounded in 
each case by the rainbow of promise, and because in each case 
the very same creatures are round about the throne, and in 
the midst of it. Ezekiel does not say in so many words that 
the four beasts were in the midst of the throne, and round 
about it, as John does; but then he places them in that iden- 
tical position, which suits us just as well. And, indeed, if it 
were not for Ezekiel's specific placing of them "in the midst 
of the throne, and round about the throne," to support the 



228 THE KINGDOM OF ISRAEL. 

crystal firmament, we should be at an utter loss or unable to 
make sense out of St. John's representing them thus, without 
giving us to understand the order of their arrangement. How, 
in the name of common sense and reason, could four individ- 
ual creatures be at the same time "in the midst of the throne 
and round about the throne?" We suppose it would keep 
four quite busy to surround the throne, let alone the within 
office. But here Ezekiel comes to our aid, and makes the 
whole matter quite plain. lie tells us that these four creat- 
ures had four faces each, which gives us sixteen faces. He 
then arranges them in such a manner that their support of the 
crystal firmament and its incumbent throne of Deity should 
be equal ; and that eight of these sixteen faces looked outward, 
and thus surrounded the throne; while the remaining eight 
looked inward, and were thus in the midst of the throne. 

This settles John's difficulty for him, or rather for us, for 
doubtless there was no difficulty in the matter with him, who 
understood the whole of Ezekiel's vision; and he adds, or 
appends, in the shape of surroundings, some very important 
things not appropriate for Ezekiel's day as they here stand. 
"And round about the throne were four and twenty seats ; and 
upon the seats I saw four and twenty elders sitting, clothed 
in white raiment ; and they had on their heads crowns of gold. 
And out of the throne proceeded lightnings, and thunderings, 
and voices ; and there were seven lamps of fire burning before 
the throne, which are the seven Spirits of God," etc. And 
again, he sees a Lamb standing in the midst of the throne, the 
four beasts, and elders, "as it had been slain, having seven 
horns and seven eyes, which are the seven Spirits of God sent 
forth into all the earth." None of these are mentioned by 
Ezekiel, for they are appropriate only after St. John's day. 
These all become parts and parcels of the throne as its ad- 
juncts, and as such deserve attention ; and we design noticing 
them in their proper connection and significancy, or symbolic 
meaning. 

Ilaviug said and copied what we deem sufficient for the 
present upon the subject of the throne, as to its mechanical 
structure, animals, and other surroundings and appurtenances 



THE KINGDOM OF ISRAEL. 229 

— though much more of interest might appropriately be said — 
we will leave this part of the subject, and turn to see in part, 
if we can, what is symbolized by each as well as the whole ; 
for that it is all — yes, every jot and tittle of it — symbolic or 
figurative, with the necessary exceptions before made of east, 
west, north, and south, we affirm ; and we are persuaded that 
we shall find a most hearty response to this view of the sub- 
ject by not a ^'few names" at this day of unsealing, and ere- 
long their "names will be legion," "othodoxy" to the con- 
trary notwithstanding. 

First, then, of the throne itself. Throne, in Scripture, sig- 
nifies sovereign power and dignity; as, *'Thy throne, O God, 
is forever! " "The heaven is my throne," etc., not to multiply 
quotations familiar to all. So, then, of throne it will suffice 
to say that it signifies sovereign power and dignity, and, ab- 
stractly considered, has reference to the dominion of Deity 
alone; for "all power in heaven and earth" is declared to be 
God's. But in a secondary or accommodated sense, throne, 
power, and dignity belong to man as God's representative on 
earth, gover.nmentally speaking — that is, as to Church and 
State. Throne, then, means government; or, in other words, 
a government is symbolized by a throne. The throne, or chair 
of State, is not the government, but it is the symbol of the 
government — the symbol of authority, power, dignity, etc. ; 
and so the throne under consideration is of itself nothing — it 
is, so to speak, but a shadow. The thing symbolized by this 
throne was and is the Israelitish nation — that is, all below the 
crystal firmament, for all above the firmament symbolized God 
and his power and authority. And as this chariot throne has 
the symbol of Deity upon the "firmament" of this throne, 
we conclude that this teaches us unmistakably that God is the 
sovereign of the Israelitish government; hence the govern- 
ment is a theocracy. This chariot throne, when we take in 
the whole as given us by the prophet, is twofold, for it con- 
sists of two parts, as indicated above. The seat of the sover- 
eign Deity was upon a stone that rested above and upon the 
"firmament," which rested upon the heads of the four living 
creatures; and as these four creatures are said to be "round 



230 THE KINGDOM OF ISRAEL. 

about the throne, and in the midst of the throne," and that 
the "Lamb" stood in the midst of the throne, and in the 
midst of the four living creatures, it must mean that portion 
of the superstructure immediately beneath the *' firmament;" 
for there was the place of the four beasts, facing inward and 
outward, and there the Lamb stood, and was not seated upon 
the upper throne of Deity. All below the concave speaks of 
earth, as to sovereignty and power; and all above speaks of 
God in the same sense. The Lamb standing, as well as the 
four beasts, speaks of man, and not of God ; for God was seated 
upon the throne of absolute sovereignty above the crystal ex- 
panse. He is styled the "God of Israel," and represented as 
sitting — a position of rest — and as reigning. The Lamb was 
not in any visible or mentioned connection with the Deity on 
the upper throne; he is found in company with the living 
creatures, and "standing" in unrest in the midst of the under 
throne. lie is of common kinship with them, but far supe- 
rior to them, as we may infer from the adoration paid him by 
them and all present. That he I3 considered as a man in his 
then position, or office, by the prophet is certain, from the fact 
that John "wept much" because no man was found to loose 
or break the seals of the sealed book. But he is comforted 
by the assurance that "the Lion of the tribe of Judah" had 
prevailed to break the seals and look upon its heretofore sealed 
mysteries. John did not weep because no angelic or justified 
spirit was able for the task, but rather that "no man" was 
found. And it seems as if some considerable time was given 
to see if any man could be found to do it; and none being 
found for a time, John, in despair, "wept much." Finally, 
however, a man is found of the tribe of Judah who is equal 
to the task of opening and looking upon the sealed mysteries 
of the book found in the right-hand of him that sat upon the 
upper throne. 

So, then, from the above, without noting more, we see that 
the chariot throne as a whole was twofold — viz., theocratic 
and democratic. Positive or absolute sovereignty dwelt above 
the crystal firmament, and delegated sovereignty below the 
.*ame; this firmament of "terrible crystal" only separated 



THE KINGDOM OF ISRAEL. 231 

between positive and delegative sovereignty. Thus we see 
that the throne, as to the whole and as to the two parts, sym- 
bolizes first a government, and second a governing God. 

We will next examine the various parts, surroundings, and 
adjuncts to this throne, and see what they each symbolize. 
First, of the firmament of ^'terrible crystal:'' We see it most 
truthfully and vividly symbolizes or represents the starry con- 
cave, or heavens, above which we commonly suppose " the 
heaven of heavens," or the throne of the Eternal, to be. Not 
that we believe or teach any locality or limits to God's being 
or reign. All below the skies is local and limited, and so is 
the reign local and limited as well as delegated, and not abso- 
lute. "The powers that be are ordained of God." Thus you 
see the symbolic meaning we attach to the firmament of crys- 
tal. It represents the starry skies, and separates the upper 
and lower heavens. There are more heavens than one. St. 
Paul says there are three; and we have two here that repre- 
sent rule, or dominion. In one of these heavens positive sov- 
ereignty reigns, and in the other, or under throne or heavens, 
delegated sovereignty to Israel reigns. 

Now, let us pass from the upper to the lower throne, or lower 
government, or "Israel according to the flesh," or, if you 
prefer it, the Israelitish nation, that we have said was symbol- 
ized by this under throne. In the midst of this under throne, 
in the midst of the four beasts, we found and left the seven- 
horned Lamb standing, and declared him to be a man, and of 
common kinship with the four beasts. He is also further called 
a "Lion of the tribe of Judah." As we claim the whole as 
well as all the parts of the vision as being symbolic, with the 
north, south, east, and west exceptions, then this Lamb and 
Lion are symbolic also ; and here, I suppose, we shall have no 
objectors, for it will be conceded on all hands that "Jesus 
Christ the righteous" in his authority is signified by the Lamb 
and the Lion. The Lamb symbolizes him as a slain sacrifice 
for the sins of the w^orld ; the Lion symbolizes him as the 
"chief ruler," or king, that was promised should arise out of 
Judah. He is "very God, and very man." If he was "very 
God" only, he would not be represented as of common kin- 



232 THE KINGDOM OF ISRAEL. 

ship with the four living creatures, and as being below or be- 
neath the upper throne of Deity, but would rather be repre- 
sented-as upon the upper throne; and again, if he was *'very 
man" only, he would have been found below all thrones, for 
there is no inherent right of power to rule in *'very man." 
All power and right in heaven and earth is primarily and nec- 
essarily lodged in God, and can be found nowhere else; and 
if man reigns rightfully, he must do so as the delegate of 
Heaven. As the Lamb stood in the midst of the under throne 
surrounded by the four beasts and the four and twenty elders, 
and as a man was able to loose the book of seals, and then to 
look thereon and read, which no one else in the under heavens 
was able to do, and as adoration was paid to him by all in and 
round about this under throne, we conclude herefrom that he 
was superior in some sense to any and all of his surroundings 
— was indeed sovereign as God and man of this under heaven. 
As i God, he must occupy a throne; as a man, he must oc- 
cup3^ an under, or subordinate, throne. His manhood, unas- 
sisted or unassociated with God, could not occupy any tlirone 
unless by usurpation, as do the monarchs of earth. Then, 
his throneship shows Christ to be a King; but as he is as yet 
only announced as standing., and not as crowned and seated, 
and while "standing" he is engaged in *' loosing the seals," 
we conclude that his proper throneship is held in abeyance. 
He has not yet taken his seat and crown, nor will he until 
some time after the "unsealing" is finished. He does not 
reign a supreme sovereign while "standing," for sitting is the 
reigning posture of a sovereign. It is a position of rest, and 
not of labor; standing indicates unrest, or labor, as the labor 
of the "loosing of the seals." He is now (March, 1865) en- 
gaged in this standing, laboring, unsealing business, for he 
has not yet reached his goal of rest, as a seat upon a throne 
would indicate. It may be said that Christ now — even to-day 
— is seated at the right-hand of the Father in heaven. This 
we admit as a reality, as an existing fact; but we say his sym- 
bolic representative, the Lamb, is not seated ; and before he 
is seated, this Lamb will be found to have become a Lion, 
and this Lion will be the very man Christ, the Son of Mary, 



THE KINGDOM OF ISRAEL. 233 

"the Chief Ruler" of the tribe of Judah. But of this again 
at the proper time and place. 

We will now introduce the four living creatures in their 
symbolic characters. We find the Lamb surrounded by the 
*'four beasts" that were the ensigns upon the four banners of 
the four moving and encamping hosts of exodus Israel. We 
know from this fact that these four beasts in the visions under 
consideration are thus made to symbolize, or represent, "all 
Israel,'' just as "all Israel'' in its exodus was represented by 
the four banners named, upon w^hich banners was the ensign 
of a lion for Judah's host and camp, who occupied the east, 
as the lion does in this vision ; the ensign of a man's face 
for Reuben's host and camp, who occupied the south, and so 
again here; the ensign of an ox for Ephraim's host and 
camp, on the west then as now; and the ensign of an eagle 
for Dan's host and camp on the north, so in this vision. Thus, 
by these four living creatures, as ensigns upon the four lead- 
ing banners of exodus Israel, "all Israel" was known an- 
ciently ; and thus again in modern times is "all Israel'' sym- 
bolized by these four living creatures in the visions under 
consideration ; but on this occasion known as being associated 
with the Lamb in the affairs of the throne, which was not the 
case in ancient Israel, as the seven-horned Lamb was not then. 
And as the Lamb was also surrounded by the " four and twenty 
elders," "called kings and priests," this shows in a threefold 
manner the fact that Christ had associated with him in his 
incipient reign, or standing-up period, his fellow-men as co- 
heirs in his throneship. First, as above, "all Israel," symbol- 
ized by the four beasts, w^ere co-heirs with Christ, because 
they "stood" with him in the administrative throne ; "stood" 
as supports "round about the throne, and in the midst of the 
throne" — that is, stood and acted in the affairs of administra- 
tion in the throne, or nation. They, it is true, in one sense 
held legislative, or law-making, place ; but yet, as they did so 
only by orders and limits set forth in the primary and organic 
law of the nation upon which they stood (yet to be noticed), 
w^e are bound to hold their station and actions only as admin- 
istrative; for if the constitution, or primary law, orders them 



234 IHE KINGDOM OF ISRAEL. 

to make laws not violative of the organic law, and tbej do so, 
then they but administer the constitution, and can do nothing 
beyond or outside of the same, and hence have no original, or 
underived, or undefined law-making powers. If they sbould 
presume to make any law — "so called" — that is violative of 
the organic law, their said "so-called" law is a nullity, and is 
so declared. The four beasts symbolically stood round about 
the throne, and within the throne, or within the nation — for it 
is the same thing — but still they were not the nation, for the 
primary people are the nation, just as the primary law of their 
making is the only law in fact; for if not built upon primary 
laws, they have no foundation, and it is absurd to talk of such 
things existing without a foundation. The four beasts were a 
part of the machinery of the throne, standing at the four cor- 
ners of the square and forming a very material and necessary 
part of this lower throne, aiding and assisting in sustaining 
the throne of Deity that was above the "crystal firmament." 
Secondly, the "four and twenty elders," styled kings and 
priests, that sat upon seats, or thrones, "round about" this 
"chariot throne," represent doubly the very same Israel that 
the four beasts did, but quite different in office. First, the 
twelve tribes being "all Israel" are represented by twelve of 
these twenty-four elders; and their being crowned and seated 
show them as tribes, or states, to be the "sovereign states" of 
Israel that we claim them to be, and hence they are styled 
"kings;" and as such were reigning, or ruling, at the time, 
because "crowned" and ^'•seated on thrones." The renraining 
twelve of tbe "twenty-four elders" find their symbolic mean- 
ing in the "twelve apostles of the Lamb ; " and they, like the 
former twelve, being "crowned," or mitered, as were the 
high-priests, are styled "priests,'^ and were in actual reigning 
authority in Church, just as the former twelve were in State. 
Thus, we say, "all Israel" was represented in this throne in 
a threefold manner — yea. Jive up to this point of exposition — 
viz. : First, by the throne, which means, or symbolizes, the 
nation; secondly, by the four beasts as administrative legis- 
lators of the throne; thirdly, by twelve elders crowned, sym- 
bolizing the twelve sovereign states of Israel; fourthly, by 



THE KINGDOM OF ISRAEL. 235 

the twelve priests, or apostles, mitered, symbolizing "all Is- 
rael" in a spiritual sense; and tifthly, by the Lamb, who is 
the chief over the four beasts, as an administrative officer over 
"all Israel." 

From the foregoing it is evident that the Lamb, or Christ, 
has co-heirs with him, in a threefold office, in the administra- 
tion of the aiFairs of earth, or the under "heavens and earth," 
which is upon this globe; and as the twelve states, or tribes, 
are, by their "elder'' symbols, "crowned'' and enthroned, or 
seated, and the twelve apostles, or priests, likewise " crowned '' 
and seated on thrones of power, which crowns they cast ador- 
ingly before the throne and the Lamb — that we see not yet 
crowned, " we see not yet all things put under him," as prom- 
ised — we conclude that the rule, or reign, thus indicated in 
Church and State by the "crowned'-' and "seated" elders 
and apostles is to be purely human in administration until the 
period of the second advent, when the elders and apostles 
uncrown themselves, casting their crowns at the feet of Christ, 
the Lion of the tribe of Judah, who then becomes crowned 
and seated upon his great white throne of autocratic and abso- 
lute power. So from these facts we conclude that the co-heirs 
of Christ in Church and State will be crowned during the 
unsealing period ; they are but his forerunners. He inaugu- 
rates his incipient reign under proxies, 'but at some time after 
his unsealing period, his proxies, or delegates, will be un- 
crowned, as is indicated in the casting of their crowns at his 
feet; and the casting of them at his feet, and not presuming 
to place them upon his head, shows that all rule and authority 
dominant before his "crowning" period will be considered as 
but dust and ashes, and lit only to be trodden under foot by 
the true sovereign of the universe. Then, we shall expect, at 
the end of the indicated period, that all crowns and miters in 
both Church and State will be cast at the feet of Christ the 
great High-priest, and Christ the King of Israel, or "Lion of 
the tribe of Judah,'' who will then say, "Behold, I make all 
things new." Thus has and will Christ reign on earth in 
Church and State in the persons of his Israel, as proxies, un- 
til after his unsealing is finished, or till his second advent, 



236 THE KINGDOM OF ISRAEL. 

when he will come crowned and sitting upon his " great white 
throne," before whose face this under heaven and earth will 
''flee away," and in their place will arise *'a new heaven and 
a new earth, wherein dwelleth righteousness" — that is, a new 
Church and a new political reign : for the first heaven and 
the first earth were delegated to the twelve apostles and the 
twelve tribes of Israel. They preceded Christ as his proxies, 
or delegates, only in their reigning; for he was before all 
things, and organized under Joshua the twelve states of Israel 
in confederation, and in visible person organized his Church 
in the hands of his twelve apostles as proxies, and leaves them 
in the two departments of his Israel to reign until he should 
come to assume the reins of government in person ; and when 
he does, then these delegates become uncrowned forever, and 
80 of their governments, *' heaven and earth," that " flee 
away." Then will the reign of the new Church and political 
states begin under the Lamb and the Lion. " The Lamb that 
was slain" reigns in the Church — in the spiritual aftoctions of 
his Israel ; while the " Lion of the tribe of Judah " rules over 
the nation forever and ever. 

Thus is it proved that Christ was and is a Priest and King 
according to the Bible teachings; and we will further sustain 
his kingship by noticing the fact of the book of seals itself 
being civil, or national. This appears from the consideration 
of the book being in the right-hand of him that sat upon the 
throne of Deity. If it had been said that the Lamb received 
the book from the hands (plural) of him that sat upon the 
throne, we might have doubted its true character; but when 
it is said and repeated that the book was in the right-hand of 
Deity, then we understand at once that it was a right-hand 
book, and had reference to the affairs of State. John had 
been orivins^ attention to the address to the churches, and that 
being ended, he is called to a new and quite different field of 
observation ; and in this new field he hears the trumpet-call, 
which was always civil, and sees a throne, which speaks of 
sovereign dominion in civil matters; and this book being in 
the right-hand speaks and teaches right-hand, or civil, affairs. 
The right-hand was always symbolic of civil power, and spoke 



THE KINGDOM OF ISRAEL. 237 

of the government of the nation^ and not of the Church. 
*'Thy right-hand is a right-hand of power/' Christ answers 
the high-priest that he should see him "sitting on the right- 
hand of power, and coming in the clouds of heaven'^ at his 
second advent to rule this civil world with a rod of iron if 
need be, but not so to rule his Church. God says to Christ 
(Psalm ex. 1): "Sit thou on my right-h^nd, until I make 
thine enemies thy footstool." " Enemies '^ evidently refers to 
civil enemies ; or if we say it means spiritual enemies, then 
when the spiritual enemies are overthrown in hell, hell with 
its population will become the footstool of Christ. A foot- 
stool was a part of a throne, as will be seen by reference to 
Solomon's throne, and gave support to it as well as to the sov- 
ereign, which hell and its legions will never do; while on the 
other hand civil enemies may be overthrown and made sub- 
servient to the throne as a footstool, or friends and quiet, 
peaceful subjects who might add much to the comfort of the 
throne. So we think this "right-hand" overthrow of ene- 
mies was civil. Christ at various times is represented as be- 
ing in heaven seated "on the right-hand of God." We have 
seen that the right-hand laid upon the head in blessing con- 
ferred on that head the civil rule of the nation ; and as the 
" book was in the right-hand of him that sat upon the throne," 
we conclude that its sealed teachings were of a "right-hand" 
character, or the civil side of the Israelitish house, and that 
it was to be unsealed from time to time, as, under the various 
seals, trumpets, and vials, is plainly indicated. It is not so 
with the spiritual redemption of man; the seals, if any, were 
broken at the crucifixion and on the day of Pentecost. There 
has been no unsealing of things sealed by God in his Church 
since the times noted. "It was finished" when Christ ex- 
pired on the cross. Political teachings in the Bible are pro- 
gressive in their developments, for of such a nature are all 
earthly things. They speak of man as an intelligent being, 
capable of continued advancement and improvement; and 
what might be very proper and allowable to-day would be a 
burning shame and reproach on the morrow. We have vari- 
ous promises and prophecies which tell us of new develop- 



238 THE KINGDOM OF ISRAEL. 

monts and advancenietits in national Israel until Christ shall 
come the second time to take the regal reins of government 
into his own hands. But not so in the spiritual department 
of his Israel. A fullness and completeness commensurate 
with the spiritual necessities of man, from Adam to his latest 
son, is at once announced in plain and unambiguous terms, 
comprehensible by the most unlettered. *' Christ and him 
crucified," as an offering for the redemption of souls, is all 
that is needful to eftect the purpose intended, and we are only 
invited to accept the offering by faith as being sufficient to 
make it so to each and all. 

It ma}^ be said by some that the spiritual teachings of the 
Bible are also progressive in revealment. We deny it. The 
spiritual teachings — Bible teachings, wc mean, and not those 
of the theological world — are the same in all ages since the 
closins: of the sacred canon. There has been nothiiifj new 
promised ; no change has been proposed in this department. 
Whatever was needful God's wisdom and mercy determined, 
and gave it to the early Church, and no more need be ex- 
pected, as none was promised. We ask no more — we wish 
no more. There was nothing sealed up to the "time of the 
end " for the then unsealing, except national affairs. We may 
make progressive movements in our understanding and prac- 
tice in a spiritual line, and so we should, not because the veil 
of seals is removed from the letter, or Bible, but because the 
veil of sin and unbelief, and willful ignorance and inattention, 
is removed from our darkened understanding; and the things 
of the Spirit that we know to-day we might have known yes- 
terday by giving heed to what was written. So, then, Ave say 
the spiritual unsealing lies within us, and not in the Bible. 
We of to-day cannot have any new revealments from the Bible 
of a spiritual character that was not also possible and attain- 
able to any and all since the closing of the Bible canon, if they 
would have made use of the same means that we must for it 
to be a revealment to us; otherwise we run into the idea of 
partiality on the part of God touching the salvation of the 
soul, which false idea the Bible emphatically denies. God is 
no respecter of persons, but every one that feareth God and 



THE KINGDOM OF ISRAEL. 239 

worketh righteousness is accepted of him. He may choose 
or elect a nation — a thing of time, without a soul to save or 
lose — and in doing so give the nation progressive revealment 
in national teachings, and do no injustice to any man's soul. 
Nations existed before God made choice of a nation for his 
own ^'peculiar people."^ He sought to have a nation as a 
means of fulfilling his purpose and promises to Adam and 
Eve. By and through this elected or chosen nation he pur- 
posed to do much for all the nations of the earth; and in his 
wise economy of regulating the national affairs of earth, he 
has thought proper to record much in his sacred word not de- 
signed to be understood at the time of promulgation, but to 
be understood in its intended time — not by any special reveal- 
ment to any particular individual, but to any who might seek 
to know. We have the most positive and plain declarations 
of God to Daniel that there were certain things "noted in 
the Scriptures of truth" that were sealed up to "the time of 
the end." These could not have been "sealed" spiritual in- 
terests, for God has ever sought to present, in the plainest 
possible manner, all his spiritual truths, and has never been 
without a called and qualified ministry to present to us and 
urge upon us the acceptance of his ample and unsealed gos- 
pel plan of saving the souls of men. 

Then, as to Christ, the King of Israel and Son of the kingly 
.David, we think the facts of Scripture plainly teach and estab- 
lish; and we will now return to the throne, and examine more 
in detail its coinponent parts, to ascertain, as far as possible, 
what further meaning may attach to them besides that already 
given. 



CHAPTER IV. 

The Form of the Four Living Creatures and their Sym- 
bolic Character, and the Form of the Wheels and 
THEIR Office and Character. 

WE will notice in the next place that as the four living 
creatures symbolized man, they must have possessed 
in the main a figure largely corresponding to that of man. 
And this we say they did, as is fairly deducible from what is 
said of them in connection with the throne. Neither the fig- 
ure of an ox, a lion, or an eagle, would have furnished a col- 
umnar statue for the support of the "firmament'' of crystal, 
while the figure of a man is quite apropos. So we are com- 
pelled to adopt man as the leading figure in the four living 
creatures, standing at and forming the four corners of the 
nether throne. We give each one of these four creatures, on 
each or all of his four fronts, the exact appearance of a man 
from his loins upward to the point of junction of the neck 
with the quadruple head or face; and from his loins down- 
ward to the quadruple ox-foot, a single leg \tith its proper 
knee at the usual point, but on all fronts or sides of the de- 
scending limb. And of necessity this leg must have been 
something larger at its junction with the body at the loins 
than is usual in man, for it takes the place of both the natural 
limbs arising from the loins. We suppose this limb, though 
but one, had the appearance of a quadruple one, each side 
standing out in basso-relievo^ or perhaps as prominent as demi- 
relievo^ thus exhibiting four legs in one — four by appearance, 
but one in reality. The same remarks apply to the quadru- 
ple feet; they had each the appearance of being four ox-feet, 
while indeed it was but one foot to each living creature. We 



THE KINGDOM OF ISRAEL. 241 

will notice further in this connection upon the figure of the 
living creatures that a "man's hands" were observed by the 
prophet as being under the wings. This also goes to prove 
that the figure of a man was largely predominant in the four 
living creatures. The face of a man was Reuben's banner, 
who encamped on the south, and here also the man's face is 
^outh. We conclude, then, from these facts, that as man, the 
most intelligent and foreseeing of all God's creatures on 
earth, is most predominant in the four living creatures, this 
symbolizes the intelligence, wisdom, etc., of the whole living 
compound creatures with their four faces. And now, to fill 
up the picture, we add that there is coupled with the wisdom, 
intelligence, and foresight of man in the south, the character 
and qualities of the ox in the west, the lion in the east, and 
the eagle in the north. The ox is one of the most sure-footed 
and stable animals in nature, hence his foot or feet are seized 
upon to symbolize the stability and firmness of the govern- 
ment. And when we consider the immense strength of the 
ox, and his patient, persevering endurance under hardships 
and burdens, and last but not least, when he is roused to fury, 
he is most furious; and aided by his natural w^eapons, the 
"horns," he is a very formidable and dangerous adversary. 
The ox is thus made to symbolize the Israel of God. He is 
the supporting and defensive strength of the nation. He is 
emphatically her bulwark, and indicates most clearly th^West- 
em character of the nation. 

Next in order we will notice the lion in the east, the re- 
puted "king of beasts," with his piercing eye, majestic mien, 
tearing claws, and devouring jaws, who ranks with and in 
some particulars surpasses the ox in the west. The ox we 
have called the supporting and defensive strength of the na- 
tion, while the lion is more aggressive, or conquering and de- 
vouring, in his nature. He not only tears his enemies in 
pieces, but also consumes them — swallows them up, or ab- 
sorbs them. He does not so much drive them out of his do- 
minions as he invades theirs and brings them under his con- 
trol. Thus the nation in its eastern element is characterized 
by the lion. Next the eagle, with an eye that can gaze upon 
16 



242 THE KINGDOM OF ISRAEL. 

the burning sun — an eye that can divine things afar off, and 
wings that bear him onward to his prey, or over and above 
all obstacles that may seem to obstruct his passage. The 
chariot-throne is, by his wings, made to mount up to heaven 
and disappear from the sight of the prophet. His offspring 
never lack for sustenance ; and as the eagle, so is the nation 
he symbolizes. Man's wisdom and intelligence guides, the^ 
ox supports and defends, the lion overthrows by tearing to 
pieces, and devours by conquest or aggressiveness, while the 
eage covers with its wings of defense, and bears npward and 
onward the resplendent throne of nations. When the throne 
stood, the wings were let down, and served as a covering or 
protection; but when it was to aggress or advance, the wings 
were lifted up and put in rapid motion. Wings, in Scripture, 
are a very common symbol of armies. So much, then, for the 
living creatures with their eastern, western, southern, and 
northern characters. 

Of the wheels it will be useful to add much more. Their 
use we have seen, both as to the perpendicular and horizontal 
wheels. By means of the horizontal wheels the perpendicular 
ones that rested upon terra Jirma^ bearing the weight of the 
whole, was enabled to run like lightning to the four cardinal 
points, thus indicating the universality and rapidity of the 
conquest to be achieved by the nation through the instrumen- 
tality of its wheels. Universal we know it was to be, from its 
being enabled to run to the north, south, east, and west, for 
these are the figures of universality, and are not symbolic, 
but literally north, south, east, west, as nothing in nature 
can be found to symbolize them. These wheels possessed a 
*' spirit" or living meaning, as well as the living creatures, 
"for the spirit of the living creatures was in the wheels," and 
they, like the living creatures and their wings, were "full of 
eyes round about." Thus the whole structural throne, with 
its lamb and lion, looks with its many watchful eyes to in- 
ternal and external affairs; looks to the spiritual and temporal 
interests of God's dual Israel. The eyes within may be said 
also to watch over the internal or home workings of the gov- 
ernment in its administrations. As both the wings and per- 



THE KINGDOM OF ISRAEL. 243 

pendicular wheels fill the office of locomotion, and as both by 
their "eyes within and without,'' or "round about,'' may be 
said to w^atch or look to the spiritual and temporal interests of 
Israel; their office being thus the same, they must till this 
office at different periods of time. The wheels, we appre- 
hend, fill this office during the unsealing period, and while 
the lamb stands in the midst of the nether throne. The 
wings will fill the same office at some time after the unseal- 
ing is finished, and the lamb then as a lion takes his seat upon 
his "great .white throne." We are told by Christ that we 
shall see him coming in, or on, the clouds of heaven. He 
will descend "upon the wings of the wind.'' Wheels will be 
too tardy at "the day of his coming" to reign in very person 
over all the babbling tribes of earth. The democracy', as 
wheels, will then have had their day, and must give place to 
wings that need no graded track or iron rails. The throne of 
Church and State, under the immediate pilotage of the great 
High-priest and King, can brook no such speed as wheels can 
give; it is no longer speed by reason of the greater speed that 
excelling wings can give. Roll on, happy day of speed in 
Church and State; yea, rather hasten first the day symbolized 
as above, under the reign of God's dual Israel, borne forward 
during the one thousand millennial years, under the auspices 
of the chariot-throne, "whose wheels roll in fire!" Hasten 
the day in Church and State symbolized by "burning wheels " 
that "run and return as a flash of lightning." This being re- 
alized by God's dual Israel, it is succeeded by the "wing" 
period, which will leave any thing like wheels lagging far be- 
hind. For this we long, for this we look; not, however, till 
the one thousand millennial years shall end, which will be but 
the twilight dawning of effulgent day thus ushered in to run 
eternal rounds of triumph over triumphs, "leading captivity 
captive " forevermore. We have not yet done with the wheels, 
for there is a world of meaning in them not yet noticed. First, 
then, of the perpendicular wheels. These wheels are in them- 
selves a compound consisting of three things — the huh^ form- 
ing the center; the spokes, or radii, next; and then the rim. 
The spokes, passing from nave to rim, unite the whole, and 



244 THE KINGDOM OF ISRAEL. 

thus the wheel is formed. Ordinary wheels in machinery are 
of course dormant until moved by some foreign force or agent, 
but the wheels under discussion have latent and inherent sym- 
bolic life and force in themselves. It is said aorain and a^ain 
that "the spirit of the living creatures was in the wheels." If 
they possessed a living spirit, and had 6yes to behold the out- 
ward and internal interest of the nation, then must they in- 
deed be symbols of real life and eyes; for we all know that a 
literal wheel possesses neither spirit, life, nor eyes to see. 
Then the question arises, What is it that they symbolize ? 
We answer that they symbolize "all Israel," but they do so 
not as an aggregate Israel, but in communities or states inor- 
ganic; that is, the people of each state, not in ther capacity 
as states^ but in their individual and personal character as men, 
or as a democracy. They may almost be called a state in its 
incipiency moving toward organism. We have already seen 
that the four beasts, as ensigns upon the four banners of the 
four encamping and moving hosts of ancient Israel, figured 
forth or symbolized "all Israel." Nations, then as now, were 
known by their ensigned banners. If we see the flag of a 
nation, we know at once that it represents or symbolizes the 
nation ; and if we show disrespect to the flag of a nation, we 
thus show disrespect to the nation, and are held accountable 
accordingly. Then, as the four beasts represented "all Is- 
rael '^ by being the "ensigns'^ upon the nations' banners; and 
if by being associated with the Lamb in the administration of 
the under throne, they thereby, as in the former case, repre- 
sent "all Israel" in the throne or workings of the govern- 
ment, and not in originating or making any part thereof, but 
as administrative. We are thus brought to the wheels again 
to show that the}^ like the four beasts, must symbolize "all 
Israel'' in some manner. When we see them with the same 
character of eyes, looking inward and outward, and possessed 
inherently of the spirit in the four beasts, we are led to con- 
sider them as symbolizing the natural religious and civil state 
of "all Israel;'^ but as representing the nation by the indi- 
viduals in their respective states or tribes — not a representa- 
tion of a state, but the "natural individuals" of the states as 



THE KINGDOM OF ISRAEL. 245 

inorganic communities, and hence in their natures 'purely dem- 
ocratic. Whatever was the spirit meaning — not spiritual — in 
contradistinction to a literal one in the case of the beasts, it 
was the same of the wheels; for it was the same spirit in the 
beasts and wheels that made them not literal beasts and 
wheels. They were only symbolic, and as the beasts bore the 
same marks of character in the main that are given to the 
wheels, we shall treat the wheels as possessed of the same 
character in the main as the beasts, noticing, however, one 
very marked difterence between the office of the perpendicu- 
lar wheels and that of the beasts. The office of these wheels 
was to bear up and bring forward the whole national super- 
structure, including as a necessity the aforesaid beasts as one 
of the parts; and this, we see, was to be done by the people 
in their individual capacity as communities — not as states or 
tribes, but as individuals. IIow, then, shall we ever have con- 
cert of action among a "purely democratic" people without 
organization ? We never shall. We have that in the hori- 
zontal wheels as wheels w^ithin wheels, which will be noticed 
in due time and place. We must begin with the 'primary ma- 
terial — that is, the people " individually " — to develop a nation 
or to build a throne that symbolizes a nation. The founda- 
tion must be laid before the superstructure can arise; and we 
affirm that these wheels do verily represent the iiatural people, 
civilly and religiously, as the before-mentioned "foundation.^' 
The beasts and wheels both symbolize "all Israel,'^ but the 
perpendicular wheels do this by democratic individuals, and 
not by organic tribes — tribes organic, bear in mind, are the 
horizontal wheels, or wheels within wheels — while the beasts 
do the same thing in the aggregate or confederate representa- 
tive character. These individuals in community, so as not to 
confound them with the states oro-anic, form this wheel of 
compound structure as noticed. His civil character makes 
him a civilian, and thus he goes to form the civil side of the 
house, or more properly the civil portion of this wheel, while 
his religious character goes into the building of the spiritual 
department, whether spiritually born again or not; for it 
requires no new birth to constitute man a spiritual being — he 



246 THE KINGDOM OF ISRAEL. 

was created such at the beginning; and in our remarks under 
this head, we will be understood as speaking of man's duality 
in a natural and not a regenerated sense — that is, in national 
Israel there is necessarily a twofold view to be had of the peo- 
ple in their natural state, and what may be said of their or- 
ganizations in general, and especially so as to their community 
wheels. We must view them as possessed inherently — by 
creation — of a doubleness of character corresponding to the 
civil and religious. First, then, a man, as to his individual 
self, is strictly one, yet in this one we find the social and spir- 
itual joined, and still separate as to the identity of the two, 
the blending of which would destroy that identity. To illus- 
trate, we will say that man, physicall}-, is one; now let his 
spirit represent, as indeed it does, his religious nature, and 
then let his soul represent his civil nature. We thus have 
man as he is, truthfully set forth in a threefold point of view 
(body, soul, and spirit), but only twofold as to nature. This, 
we suppose, will be understood, whether subscribed to or not. 
Let us turn once more to the wheel, and see how it symbolizes 
man, first as an individual in his oneness, then dually as a civil 
creature, and as a religious spirit. ' Each spoke or radius in the 
wheel represents man as an individual. Now, if you take up 
their civil nature in the various spokes and trace them, you 
will find them confederating in the hub. After they enter 
the hub you will see no more of their individuality, thus in- 
dicating their " natural '^ civil tendency to the merging of their 
individuality in state organization for the general good, and 
more fully carried out in the horizontal, or wheel within a 
wheel, or state organization. In these horizontal wheels, 
which represent states organic, no spokes of individuality are 
seen, yet they do exist; and so of this civil hub so far as it goes. 
The hub is not organic, mind you, but shows the natural tend- 
ency to organization, in which all individualities are out of 
sight in the hub. J^ow, take up the religious element in one 
of these individual men spokes and trace it in the opposite 
direction, and you will find the same result in the religious 
"rim" that was obtained in the civil hub. The individual 
identity in both cases is seen in the spokes but lost in the hub 



THE KINGDOM OF ISRAEL. 247 

and rim. They are in both hub and rim, but not visible. 
This is a very forcible figure or symbol of a reality; the hub 
and rim are quite as separate as the civil and religious natures 
of man, while the individual spokes, as one^ embody the two 
elements. The hub represents the civil elements of a com- 
munity, while the rim as clearly indicates the religious ele- 
ments of the same. Thus the civil and religious elements in 
man are joined, or rather held together, by the individual 
spokes. These living perpendicular wheels are states inor- 
ganic, or rather are communities, a dozen or more of which 
may exist in any state, and are the fountains from which flows 
the ^'•spirit that was in the four living creatures," and exhibit- 
ing the two natures, social and religious, found in man. Is 
not this as patent as need be, when we consider that the 
wheels were not literal but symbolic wheels, and possessed 
of living significancy? We are compelled to give to every 
part of them some "living significancy," or else do violence 
to common sense and the Bible's own interpretations of its 
symbols. We dare not say that the wheels were actual living 
beings, nor do we dare say that they had not significant life. 
Such is man's nature civilly that it drives him to some form 
of civil compact. If guided by the Bible's teachings, it ulti- 
mates in a theocratic, democratic, republican, state-rights con- 
federacy. But putting the Bible aside, it leads to centralism 
in republics and to despotism in some form, fierce or mild in 
proportion to the degree of civil enlightenment among the 
masses. The same remarks may be applied to the religious 
element in man's nature; for if led by the Bible, we should 
have seven churches — a definite number put for an indefinite 
number of Church organizations — with one general confeder- 
ate head, and God as the only true object of worship; but 
departing from the Bible, we may fail to have any Church as 
an organic body, and be led to worship the#reature instead 
of the Creator — to worship orthodox dogmas and their demon 
authors instead of God. We claim, then, that these perpen- 
dicular wheels represent, first, the separate sovereignty or 
democracy of the people by the separate individual spokes as 
a democratic community; and secondly, that these several 



248 THE KINGDOM OF ISRAEL. 

spokes meeting in a common hub shows their natural tendency 
to confederate as individual sovereis^ns into a sovereiirn state 
government. The hub is not this sovereign state in which in- 
dividuality is lost sight of, for it but shows their natural con- 
dition and " tendency '' to the forming of a closer compact — 
as, for instance, a state government, which is in fact a confed- 
eration of individuals; hence the individuals in the state gov- 
ernments, or horizontal wheels, are not seen, but still exist. 
Then, as these state governments originate by a confederation 
of the sovereign people, we conclude that the state so formed 
must be sovereign also, since its originators, or material of 
which it is built, are sovereign; or if these perpendicular 
wheels of individual sovereigns in communities, in the exer- 
cise of their sovereignty, and in obedience to the civil law or 
element of their natures, should build themselves into hori- 
zontal state wheels of individual confederation, in w^hich are 
to be seen no individuals or spokes — yet they are there — 
would not this spokeless wheel — spokeless as to the visibility 
of the spokes — be also sovereign but subsidiary to the wheel 
of spokes or communities? In an organized state or govern- 
ment all individuality is lost sight of, and is merged in con- 
federation of persons; so these horizontal wheels reveal no 
spokes — they are concealed within the wheel. The people 
are seen and known in their primary capacity of individual- 
ity, as in the perpendicular wheels of spokes. They have the 
power to create, alter, change, or abolish their form of gov- 
ernment, or to live as in the perpendicular wheel without any 
organic form of government — to live as an inorganic commu- 
nity. Then again, of the religious element of man, or the re- 
ligious side of the house or wheel. Here every man is a free, 
untrammeled sovereign of himself, led by no fatal decree of 
eternal reprobation or election to this, or that, or the other 
doom. His fat^if fate you please to call it, forces him to be- 
long to the rim of the wheel, just as his civil nature '* forces'' 
him into the hub. No fatal force, by decree or otherwise, 
can ever drive him beyond the rim of his natural wheel. God 
has not done it, and man dare not attempt it, without incur- 
ring the displeasure and curses of Heaven. Man may, at his 



THE KINGDOM OF ISRAEL. 249 

own option, become a member of Christ's spiritual body, 
which is invisible, and lies beyond this natural rim, or he 
may not, and in the life to come receive his reward according 
to his works. In man's civil nature, as before observed, we 
find an almost irresistible impulse to confederation — to form 
some character of civil compact — and no one man in such a 
compact has any right not to act his full part as a citizen, and 
by so doing become a burden upon the whole. If he remains 
in the family and enjoys the benefits of its civil privileges, he 
must do his full duty as an equal member of the house, for 
civil privileges, in the very nature of things, bring with them 
corresponding civil obligations; and if he fails or refuses to 
respond to the natural demand upon him, he will be made to 
sufter in this life for his political derelictions of duty. His 
sovereignty in this particular does not permit him to trench 
upon the sovereignty of others by his refusal or failure to 
bear his own burdens, and thus compel others to do it for him. 
This would destroy the very root of the sovereignty that we 
are contending for, and would lead to the exaltation of one 
man, or a set of men, to the detriment of the many; and it 
would thus take away the sovereignty of the many and con- 
fer it upon the few, or one. Every person may be said to have 
the sovereign right to tear himself loose from society and 
dwell with the beasts of the forest. In this case he would 
not be of the civil wheel — would form no part of the compact. 
But his civil nature will not let him dwell in the wilds alone, 
but forces him into the civil hive, and the rights of others will 
not let him be a drone and eat of the sweets which he had no 
hand in storing away. In a civil line man has no soul to save 
or lose in the world to come, and hence no judgment-day of 
rewards and punishments after death. So it is quite reason- 
able to conclude that, as a civilian, man can do no violence to 
civil law and escape punishment in this life, if he has justice 
done him. He must be judged in this life for all civil or po- 
litical offenses, or derelictions of duty ; hence he is not free 
to refuse to be a good citizen, and live off" of the civil goods 
of others, and yet go unpunished by them. As a spiritual 
man, his freedom is complete as to this life to choose or to re- 



250 THE KINGDOM OF ISRAEL. 

ject the offers of the gospel, and to answer for his actions at 
the judgment-throne of the Eternal after life shall have 
dropped its last sands from the glass. This is the difference 
between the "individual" sovereignty in the one and the 
other of man's two natures; and this necessary difference 
seems manifest in the very wheel seized upon by inspiration 
as a proper symbol of man in his twofold nature. The spokes, 
civilly, have less latitude than they do religiously: for civilly 
they must converge to a point, and are not at liberty to point 
themselves in any other direction; for their nature and duty 
are to enter the hub at right angles to the plane of its surface, 
and not by any indirect route of avoidance of duty and nat- 
ure. The law is close at hand, the judgment-day is not far 
removed, equality and the law of necessity for the preserva- 
tion of the many against the one are close at hand to compel 
obedience at once or take the life of the offender; while on 
the other hand these very same spokes have, religiously, a 
wide and diverging range allowed in passing through the 
field and entering the rim or spiritual portion of the wheel. 
The}^ cannot, indeed, refuse to enter the rim, for the rim is 
their natural spiritual self. They are thus forced into the rim 
without any choice upon their part, but are forced no farther 
than the rim. This much is natural with them, and a neces- 
sity. The invisible spiritual body of Christ lies beyond this 
natural rim, through which we must pass to enter him by the 
new birth. The spiritual body of Christ is large, and his arms 
of mercy wide enough to embrace all who will come to him 
by faith, and then work to prove and strengthen that faith by 
which the entrance was at first obtained. We must pass 
through this natural religious rim into the boundless space 
beyond, and find in this field a higher and holier life than is 
attainable in this natural rim. We will here have great lib- 
ert}', only we must not " use this liberty as an occasion to serve 
the flesh." Christ, the great High-priest, has no circum- 
scribed localities like the things of earth, or the rim of this 
wheel. lie may be found in any clime or latitude, by any son 
or daughter of sin. In one sense, however, he is like this 
rim: he has neither beginning nor ending, but is a ceaseless 



THE KINGDOM OF ISRAEL. 251 

round of mercies and goodness to man, his fellow, in trials 
and temptations; and "being tempted, he is able to succor 
them that are tempted." The civil law knows no mercy or 
forgiveness, not even to the most penitent. It "rules with a 
rod of iron," while the religious law tolerates no breach of its 
teachings, yet is mercy and forgiveness to all true penitents 
in faith. The "eyes" that look to the internal interests of 
man "looked" outside of the wheel — they were "round 
about" the wheels. They were external as to the wheels, but 
look to internal or spiritual concerns, which were outside or 
beyond the natural man. The wheels, it is true, had a spirit 
meaning, in contradistinction to the literal one. It is not said 
that the wheels were "spiritual," but that "the spirit of the 
living creatures was in the wheels." So the perpendicular 
wheels alone, as a sovereign democracy, are possessed of in- 
herent civil life, and as such give life to the living creatures 
as their delegates or representatives. We say of common 
statute law, or of constitutional law, that it has a "letter" 
and a "spirit;" and we have high courts to determine the 
spirit of the law, but not its "spirituality." And it is just so 
of these wheels and beasts: there was a spirit signilicancy in 
them apart from the literal beasts and wheels, and that is the 
spirit we are trying to set forth. We do not pretend to say 
that there was or is a spiritual organization joined to the civil 
government, and that these wheels teach that fact, for this in- 
cestuous union of Church and State we do abhor and depre- 
cate as unscriptural and full of evil. But we are rather try- 
ing to show that this compound wheel of spokes, nave, and 
rim represents truthfully and, we think, very forcibly individ- 
ual man, the spokes, with his two elements in nave and nm, 
and that this compound wheel is man individually, as a de- 
mocracy — man in a generic sense. If we have succeeded in 
this, we are now ready to see what use is to be made of these 
wheels. We find four of them beneath the throne, support- 
ing or holding it up, as four corner-stones; so they must have 
existed in their present form of wheels or corner-stones before 
the throne did. It were impossible to build a house without 
first laying the foundation-stones, and equally as impossible 



252 THE KINGDOM OF ISRAEL. 

to construct this throne, whose foundation was and is wheels, 
without first building the wheels, which was the direct work 
of God without the agency of any creature, as they are the 
people primarily and individually as a democracy. But these 
wheels being built by God, they, as agents in the hands of 
God, build themselves into states or hoiizonial wheels, in which 
their individual identity is lost sight of. And then, again, 
they proceed as states organic to organize the confederate four 
best out of and upon these horizontal or state wheels. These 
primary perpendicular wheels of visible people seen in the 
spokes are by no means destroyed because of being built into 
the horizontal and spokeless wheels, for thus they are the 
wheel perpendicular icithin the wheel horizontal. IN'or yet, 
again, are these horizontal wheels or sovereign states dis- 
placed or destroyed by being built into the confederate four 
best, or general congress; for each form in which the people 
exist is necessary to complete the throne as a whole — to com- 
plete the government as a theocracy, as a democracy in its in- 
dividuals, or community, or primary wheels, as sovereign rep- 
resentative republics in the spokeless horizontal wheels of 
state, and as a confederacy in the four beasts. Remove the 
primary wheels, and what will become of the horizontal 
wheels within wheels? Remove the horizontal wheels within 
wheels, and what will become of the four beasts that stand 
upon them? Destroy the people and their sovereignty, and 
you thereby destroy the states and their sovereignty. De- 
stroy the states and their sovereignt\', and 3'ou will necessarily 
destroy the confederate head, and bring forth that spawn of 
hell, a monarchy. The number four is sufficient to represent 
any number of primary wheels, just as the four ensigned ban- 
ners represented all the states in ancient Israel. There may 
be many foundation-stones to a building, but the four corner- 
stones ordinarily represent the whole — they represent the base 
of the building which they are to support. Four is a number 
of universality when used in this connection, as "the four 
winds of heaven" are all winds, or winds in general. The 
"four corners of the earth" embrace all the earth, and the 
four cardinal points embrace all points of the compass. This 



THE KINGDOM OF ISRAEL. 253 

throne, in its foar beasts, represents the civil confederate gov- 
ernment of God's dual Israel, built out of and upon the pre- 
existing state governments, or horizontal wheels within 
wheels; and these state governments, or horizontal wheels 
within wheels, are built out of and upon the preexisting pri- 
mary wheels resting or running on the ground, bearing up- 
ward and onward the whole fabric. This shows most clearly 
that the government's means of support and advance is in the 
primary wheels, or the people. The government confederate 
is compelled to use the government primarily as the only 
means of accomplishing the designs or purposes of the whole 
government. The government confederate can legitimatel}'- 
do absolutely nothing but by and through the state govern- 
ments, and the state governments can do nothing but by and 
through the people, or primary wheels. It cannot move " one 
jot or tittle'' to the east, west, north, or south, without the 
running wheels. Nay, it cannot stand in a quiescent state 
without the primary wheels to support and uphold it. ^SLjy 
it cannot exist without them. In short, the people are the 
whole government, and God is the governor. The horizontal 
wheels within wheels of state, together with the four living 
creatures that stand on them, possess no inherent motive- 
power, but simply hold a delegated, representative, adminis- 
trative office, while the perpendicular primary wheels possess 
latent and inherent life-force, which is very clearly indicated 
by the oft-repeated statement that the spirit of the living 
creatures was in those w^heels; that is, the life or spirit that 
was manifested by the living creatures was derived from the 
wheels — was in fact in them, and belonged to them, and not 
to the living creatures only as delegates. 

Another very remarkable feature about these primary wheels 
deserves special attention that will verify and further estab- 
lish the superiority and life-giving power that they possess 
over and above all about the throne, the Deity excepted, and 
that is their amazing height. "As for their rings — rims — they 
were so high that thej^ were dreadful, '' or wonderfully aston- 
ishing. Their uncommon and extraordinary height seemed 
to strike the beholder with amazement and awe bordering 



254 THE KINGDOM OF ISRAEL. 

upon fear or dread. *' Dreadful" is the prophet's language, 
and full of dread and fear might all else about the throne be 
if they should be found in opposition to the will and wishes 
of these primary wheels, symbolic of the sovereign democracy 
of the nation. They were so high that they exceeded in height 
the four living creatures, being in office above all else about 
the throne, God excepted. Heaven alone surpasses them in 
power or vital force. Their height was as full of symbolic 
significancy as any other feature about them. The authority 
or power of the democracy is superior to, or higher than, any 
subsequent form of the government. They are the foundation- 
stones as w^ell as the cap-stones of the nation; they are the 
Alpha and Omega, under God, of the civil governments of 
earth; they are the masters, w^hile all besides are subordinates 
or servants. True, the government, in its workings as a whole, 
is not, as such, a pure democracy, else we should have had 
nothing in the vision but the simple primary wheels, symbol- 
izing the people en masse. The people, as a democracy mov- 
ing toward organism, transform themselves into representa- 
tive republics, or states, seen in the horizontal wheels within 
wheels, or the people within themselves; and the states thus 
formed being also sovereign, and seeing fit to do so, they ma}^ 
confederate or band together, and thus present the third 
form of the government as a sovereign confederacy seen in 
the four beasts. This third form of sovereignty rests upon 
the second, just as the second does on the first or primary peo- 
ple, as a pure, unmixed democracy seen in the perpendicular 
wheels. Hence the "dreadful " and amazing height of these 
superior wheels is made thus to symbolize the "dreadful" 
or amazing height of the power and authority of the God- 
appointed democracy. Every thing in the throne connected 
with thera is subsidiary to them — made by them and for them. 
They are absolutely autocratic in the government, and are in 
fact the soul and substance of the government. The govern- 
ment confederate, called the "cherubim" or "living creat- 
ures," never moves one iota unaccompanied by these wheels. 
The wheels are always"" beside the living creatures," and im- 
part to them their spirit or life, "for the spirit of the living 



THE KINGDOM OF ISRAEL. 255 

creatures was in the wheels,^' and not in themselves. First, the 
spirit or life of the confederate four beasts is communicated 
to them by the wheels within the wheels which they stand 
upon, while these secondary wheels, in which the spokes or 
individuals are not seen, receive their life or spirit from their 
former seloes^ the perpendicular wheels. Whatever the con- 
federate government has of power it received it from the 
states, and whatever the states have of power they received 
it from the people, and whatever the people have of power 
they received it from God, the only sovereign and undelegated 
power in the universe. The government is itself but a sym- 
bol. It represents the states, and the states in turn but sym- 
bolize the people, and the people are but the symbolic repre- 
sentation of Deity. All nature is but God symbolized, and 
as before said by us, " God has mapped himself out in nature." 



CHAPTER V. 

Thk Applicability of the FoRicGoiNa to Some Government, 

AND THEN A CONSIDERATION OF THE NORTHERN StORM-CLOUD 

AND THE Coming of the Four Living Creatures out of the 
Same. — The Sea of Glass, etc. 

nvyOW for the application of the foregoing to some govern- 
-1-M ment on earth. If we find an application in a govern- 
ment, then the government is modern Israel, or Israel restored 
"the second time." What man is there of common appre- 
hension who cannot at once see that the United States of 
America is the identical government to which the foregoing 
exposition may be truthfully applied by omitting the seven- 
horned President? 

The throne as a whole, and by all its parts, so far as we have 
gone with our exposition of it, may be applied strictlj' — with 
the above omission of the seven-horned lamb — to the United 
States ; and while we do affirm that the United States is mod- 
ern Israel, we are quite as well satisfied that the foregoing and 
following apply not to her, but to an offspring of hers under 
the rule of a seven-horned lamb. Just see the systematic and 
harmonious order of the machinery and workings of the Gen- 
eral Government, from the people in their primarj^ capacity 
DOWN (not up) to the executive head. How does the President 
in his administration of the Government get at the people? 
How does he manage these primary wheels that bear up the 
whole? Does he speak directly to these wheels as a democ- 
racy, and bid them with authority to do this or that? Will 
he say to them. Bear the throne, "like lightning" in progress, 
by conquest, either civilly as in times of peace, or by that 
stronger arm of the civil power, the sword ? AVill he whirl them 
about to move east, west, north, or south by an arbitrary order 
of his own will ? If he should do so, he would violate the laws 



THE KINGDOM OF ISRAEL. 257 

of the machinery of the throne, and would be guilty of mal- 
administration or violent usurpation. If the whole throne gets 
out of order, and is in perpetual jars and schisms, as is the 
United States at the present time, it is frorft no fault in the laws 
of her mechanism; so it must be sought for elsewhere. The 
States, by confederation, are all at the Capital, or confederate 
head, in bond hy the Constitution (Constitution is yet to be no- 
ticed), and are there visibly seen in the persons of her repre- 
sentatives in the two houses of Congress, symbolized by the 
four beasts. Whatever the President may or must do "con- 
stitutionally," that compact defines; and whatever the Con- 
gress may do, not violative of that instrument, that is directory 
to the President, and becomes his law as much as any letter 
in the original compact. Then, for the President to reach and 
control the people, or primary wheels, he must do so through 
the letter of compact, or some law of Congress founded upon 
the law of compact, by some utterance of Congress — the peo- 
ple's representative. He must then do so through the organic 
horizontal State wheels — by a call, not upon the people but 
upon the Executive of the State; and then the Executive of the 
State calls on the people; and then the people move, and not 
before. The organized State wheels control the democracy 
only in administering the Government — that is, in the move- 
ments of the primary wheels — by means of its "governor," 
or axle, that comes in contact with and enters the center of 
the primary wheels ; and thus the people in their organized 
capacity as horizontal wheels enter their primary selves by 
means of their State Executive. Hence the people in their con- 
federate capacity, acting through their President and State Ex- 
ecutives, reach themselves in their primary, or democratic, ca- 
pacity, and put themselves in motion as a whole in unison. 
This will assist us in understanding (in a twofold sense) the 
meaning of a " wheel within a wheel." It is a government 
within a government, or the 'people within themselves. This 
is the general law and workings of the United States, or Israel 
restored. Here we find the first action exists among the people 
intheirprimarycapacity, in the formation of State governments. 
The second action of the people is as a representative republic in 
17 



258 THE KINGDOM OF ISRAEL. 

their organized State capacity, in the formation of a General Con- 
federate Government. The third action is in the election of a 
President over the whole, and done by the States — that ia, by 
the people in their State capacity, or horizontal wheels. Now, 
to put the throne in motion — not any one of the States — the 
first action is that of the President, who sits as helmsman, di- 
rected to the States in the persons of their " governors." The 
second action is that of the organized States, or horizontal 
wheels within wheels, through their "governors," directed to 
the people. The third action is that of the people, or perpen- 
dicular wheels, who move ; and this move is the moving of the 
whole majestic "throne of nations." The people are "the first 
and the last" to move; they are the "Alpha and Omega" — God 
aside — of this "chariot throne" that had its origin and pur- 
pose in the mind of Deity. 

There are two things only in the foregoing that forbid its 
application to the United States: First, she did not come forth 
out of a northern storm-cloud; and, second, when she came into 
being as a nation, she came not under the number seven, or lamb 
of seven horns and seven eyes, but under the number of thirteen 
States; but having come, she genders this northern storm-cloud 
that gave rise to the birth of the seven-horned Israel, to which 
all of the foregoing and following is strictly applicable. 

We now call attention to this symbolic northern cloud. 
Chronologically this would have been first in order, as it was 
seen first by the prophet; but we deemed it proper not to no- 
tice it till now. The prophet, looking northward, sees a " whirl- 
wind" coming out of the north, and calls this whirlwind a cloud 
of fire. A whirlwind signifies, or symbolizes, in the first place, 
great destruction and consequent sufl:ering among those upon 
w^hom sent. And as this one was composed of fire, or was a 
fiery cloud, in whirling and advancing motion, we see at once 
that it symbolizes very uncommon fierceness in its course of 
devastation and purification. Fire, as an element, is the great- 
est purifier and consumer of drosses known in nature, and is 
here used to denote the perfect purity of that which was to 
come out of its consuming furnace. This throne, symbolizing 
the Israel of God, shows that it was to come up to purity, or 



THE KINGDOM OF ISRAEL. 259 

perfection, as a nation, "through great tribulation," or 
*' through fiery trials." And this cloud of fire "infolding 
itself," or returning upon itself from its circunriference to its 
center in ceaseless convolutions, signifies its constant action of 
consumption upon the within drosses to be consumed. This 
fiery whirlwind is now (March, 1865) in the most intense and 
rapid action upon the within "Israel," consuming its "iniqui- 
ties" that erelong may "be sought for with a lighted candle," 
but "shall not be found." And while the cloud consumes 
within it overshadows and protects from without, so that Is- 
rael shall receive no permanent injury in "passing through 
the deep waters." It is a Father's chastening hand of love 
that will bring good out of ill. David said: "It is good for 
me that I have been afllicted." "l!^o chastening for the pres- 
ent seemeth to be joyous, but grievous; nevertheless, after- 
ward it yieldeth the peaceable fruit of righteousness unto 
them which are exercised thereby." And doubtless the now 
"bleeding Israel" can say, "when these calamities be over- 
passed," that "it was good for her that she had been afflicted." 
How long these four living creatures had been in this fiery 
whirlwind, subject to its purging qualities, the prophet does 
not tell us, but certain it is that an end comes when "Israel," 
as represented by them and the seven-horned Lamb, comes 
forth of this "fiery furnace" "as gold tried seven times." 
Ezekiel saw the Confederate nation in her Congress symbol- 
ized by the four living creatures "coming out of the whirl- 
wind." That coming out was in the spring of 1861. 

We will now notice in its proper connection, as following 
the advent of the throne, "the appearance of burning coals 
of fire, and the appearance of lamps, as it went up and down 
among the living creatures; and the fire was bright, and out 
of the fire went forth lightning." We view the four living 
creatures at this point as being out of the fiery cloud, or 
whirlwind, and as coming out purified; but this running "up 
and down" of fiery coruscations among the living creatures 
shows them to be constantly under the influence of this puri- 
fying element, so that no drosses will ever again be permitted 
to attach to the nation they represent as in confederation. It 



260 THE KINGDOM OF ISRAEL. 

comes out of this "storm-cloud" purified, and stands pro- 
tected by these fiery coruscations against any impurities from 
any internal generating causes ; and the " flashes of lightning " 
going out from the fire, or going forth, signifies that the na- 
tion was thus protected from without as well as from any in- 
ternal corroding evils. Her enemies dare not face the fiery 
bolts of her protecting God, whose armory is ever filled with 
destructions as *' tierce and fleet as lightning." She is conse- 
quently very frequently admonished to "fear not." 

Another very important and significant symbol was "the 
seven lamps burning before the throne." These seven lamps 
of fire are also called "the seven golden candlesticks;" and 
again, "the seven spirits of God," or seven spiritualities, or 
churches, of God. They are said to be the seven churches, 
because "seven," being the sacred number of Deity, is an 
appropriate number to represent all Church organizations, 
which are but one Church indeed, for they constitute but one 
in fact, as God is onl}' one in fact, yet presented to us in seven 
points of view. Christ has but one spiritual body called "the 
Church." It may exist iu organic form at Philadelphia, 
Ephesus, Smyrna, Pergamos, Sardis, Thyatira, and Laodicea, 
and at as many other places as you choose, yet it is neverthe- 
less but one "Church of the living God." 

We will notice next the position of the Church. It was 
"burning before the throne" — that is, before on all sides, or 
fronts. We are thus taught that the Church goes "before" 
the advancing "throne of nations" with her "burning and 
shining light" as a guide and an illuminator of her following 
" other self." This view of the advance position of the Church 
is further sustained when we remember that it was said that 
"the Lion of the tribe of Judah had prevailed" to loose and 
look upon the book of seals, and that instead of the Lion's 
doing so we find the Lamb performing the task proposed. 
Now, then, as the seals were "civil" and not ecclesiastical, 
and the Lion the civil officer, it would have seemed proper 
for the Lion to open the sealed book of civil prophecies. 
But such is not the fact, for the Lamb, the ecclesiastical 
officer, breaks the civil seals. All this being taken into con- 



THE KINGDOM OF ISRAEL. 261 

sideration, we are led to conclude that the Church, here rep- 
resented by the Lamb, by her persuasive, purifying, leading, 
and enlightening influence upon the heads and hearts of the 
civil side of the house, goes before, "leads" to the more gen- 
tle and gradual unsealing, or progressive revealment, in the 
development of national Israel. It is true that Church and 
State are ever together as "twin sisters." They are very 
closely allied, but never united. The Church leads by her 
Christianizing influences, while the State, or throne, follows 
"hard after'' the Church, and extends to her the protection 
that she needs in a civil line. And we boldly afiirm that there 
are no "triumphs'' to the one unaccompanied by the other. 
There ma}' be some degree of success in either, but nothing 
like "triumph," unless to both. Their relative positions are 
shown to be, the Church first, and the nation in her immedi- 
ate wake. They can never separate, nor can they ever join, 
unless in " incestuous union." If the Lion, as the civil ofiicer, 
had proceeded to open the seven seals, the opening would 
have been a violent opening by force, for such are all civil 
unsealings, or actions, when performed by the civil arm. The 
Lion is a tit symbol for driving — the Lamb for mild and gen- 
tle "leading." When the Lion finally clothes himself in his 
robes of state, then "dashing to pieces as a potter's vessel," 
"breaking to shivers," "ruling with a rod of iron," etc., fol- 
low at once; and woe be to the civil '^arm of flesh" that shall 
presume to stand in the way of the "chariot throne" when 
the Lion takes his seat and seizes the reins of government. 
Then may they cry to the rocks and mountains: "Fall on us 
and hide us from the face of him that sitteth upon the throne, 
and from the wrath of the Lamb," now transformed into a 
fierce lion, intent upon his prey. The mild and "leading" 
reign of the Lamb's "unsealing" ends, and "the Lion of the 
tribe of Judah'^ henceforward occupies his regal throne of 
state in very visible person. This is at the end of the thou- 
sand millennial 3'ears, when this throne is exchanged for the 
winged "great white throne." 

We will notice next in order "the sea of glass." We see 
that the sea of glass and the "seven lamps," or Church, oc- 



262 THE KINGDOM OF ISRAEL. 

cupy the same position. They were both "before the throne,'^ 
and we conclude that the Church and the sea of glass are but 
a double representation of the people of Israel at that day. 
The sea of glass symbolizes the people en masse as a pure 
Christianity inorganic, and the seven Churches represent them 
in Church organism, while the throne represents this same 
people in State, or governmental, organization. Here are the 
same people in three states, or points of view. First, en masse, 
as this crystal sea; second, the Church organized out of and 
upon this sea; and third, the civil nation, or throne, also out 
of and upon the same sea. The organic Church and State 
are both built upon and grow up out of this anti-watery mass, 
not subject to watery fluctuations and instability, not in per- 
petual discontent "like the troubled sea which cannot rest," 
not in "ceaseless castings up of mire and dirt" from its un- 
purified body of trouble, but are steadfast, and not subject to 
be "driven about by every wind of doctrine." There is 
"consistency" as of glass in this sea; and while it is as "firm 
as a rock," it is as "clear as crystal" — so very transparent 
that you may see "through and through" the solid mass; 
nothing to conceal or hide, but, like crystal, by its open and 
frank honesty reveals the whole internal man, whose bosom 
is thus opened and not sealed up in its "troubled and muddy 
waters." Thus does the throne of State move on, preceded 
and led by the Church, and both resting upon this solid, trans- 
parent sea of glass, or the people en masse. It is well known 
that the sea of troubled and muddy waters is a very common 
symbol of man en masse. It fitly represents man as a turbu- 
lent, restless, discontented, miry mass, whether applied to him 
as a corrupt Church or as a civil body. St. John says that an 
angel talked with him and said, "Come hither, I will show 
unto thee the mystery of the great whore that sitteth upon 
many waters." According to promise, "he shows him this 
"great whore,'' whom he further calls "the mother of har- 
lots," and then says to John : "The waters which thou sawest, 
where the whore sitteth, are peoples, and multitudes^ and ?ia- 
tions, and tongues." This is of itself suflicient to prove the 
fact claimed, without multiplying passages from the same 



THE KINGDOM OF ISRAEL. 263 

source — that is, that the "sea," as water, or glass, represents 
the people en masse. The sea absolutely represents the peo- 
ple inorganic as a mass, while the throne is the State, and the 
lamp the Church. 

St. John certifies us that in the "new heaven and new 
earth" — that is, the new Church and State under the reign of 
Christ — "there w^as no more sea." That there had been a 
"sea," and a very muddy, discontented one, in the old heaven 
and earth, is quite evident from the expression "no more.'' 
It once existed, but is now "no more." He does not say that 
there Avas "no sea," but, on the contrary, that there was a sea, 
and a very solid and transparent one. This new sea of glass, 
just like the "new heaven and earth," comes in the room, or 
place, of the old, which was destroyed. John is speaking of 
symbolic heaven and earth, and so likewise of "seas.'' When 
the new heaven and earth come to take the place of the old, 
we are told that the "sea" of the old heaven and earth did 
not then exist; and if the old sea of mud and filth had re- 
mained, we could not have had "a new heaven and earth," 
for the new heaven and earth, or Church and State, must grow 
up out of and rest upon "a sea," as had the former ones. So, 
then, to have a new heaven and earth, or Church and State, 
"wherein dwelleth righteousness," we must necessarily have 
a new "sea" out of and upon which to build them; and this 
new sea we have furnished us in the "sea of o:lass before the 
throne." It was on all sides, or fronts, of the throne. The 
throne was in the midst of it, for "before" was as much to- 
ward the east and west as it was toward the north and south. 
The throne, expressing dominion, was an expansive throne; 
and so likewise of the Church, which was "before the throne," 
it. moved in every direction, leading the State, which followed, 
to universal empire. We claim nothing less than universal 
empire for the throne and its sister, the advancing Church; 
and we claim it because the Bible plainly teaches the fact. 

We think we have shown satisfactorily that this sea of glass 
correctly represents "all Israel" as a "pure Christianity" in 
Church and State. It may sound strange to some ears, this 
talk about a "Christian State" and a Christian Church, and 



4 

264 THE KINGDOM OF ISRAEL. 

calling them two as growing up out of a pure people en masse, 
indicated by the sea of glass; but strange as it may appear, it 
is, nevertheless, true. We claim for the seven-horned Israel, 
treated of in these pages, that it is the Israel of v/hich Christ is 
made the head by his being "the chief ruler" that was to 
arise over all Israel. Now, then, if Christ is the head of the 
nation in a civil sense, as the chief ruler that was to come of 
Judah, we conclude that the people of this nation should be 
called Christians, or followers of Christ, the King, just as all 
the followers of Christ the great High-priest are called Chris- 
tians in a spiritual sense. They are called such in each case 
for the reason that their head in each case was and is Christ. 
We do not pretend to say t^at all members of Christian Is- 
rael, as a nation, will necessarily be spiritual Christians; but 
we apprehend that when the people of a nation are once fully 
convinced that Christ is indeed their civil head, and are his 
willing subjects in a civil line, they are not far from his spir- 
itual house, the Church. Show me a nation that heartily em- 
braces Christ as their civil head, and I will show you a nation 
"almost," if not "altogether, persuaded" to become followers 
of the Lamb. Let us put it thus: Suppose a nation to be 
true and genuine warm-hearted lovers and followers of Christ 
as their spiritual head. Now, say to those " lovers indeed " of 
their spiritual Saviour that Christ proposes and ofi'ers with 
earnest entreaties to them to accept, offers and pledges to be 
their political or civil Redeemer, as he is their spiritual Re- 
deemer — do you suppose for one moment that a single soul in 
all the mighty host of spiritual Israel could be found who 
would object? Nay, verily. Not one but would join in the 
coronation hymn and sing, "Bring forth the royal diadem, 
and crown him Lord of all." We argue herefrom that the 
world needs but to be convinced that Christ is set for the civil 
redemption and head of Israel, or the world, as we claim. 
Convince them that the Bible teaches it as a prominent and 
leading doctrine, convince them "that there is none other 
name under heaven given among men whereby we must be 
[nationally] saved," and you at once prove to them that he is 
also the spiritual head of the world. Or rather, being already 



THE KINGDOM OF ISRAEL. 265 

*' almost persuaded to become Christians," you hereby re- 
move all unbelief, or doubts — the damning sins of earth; and 
this being done, they are "altogether persuaded," and act at 
once by embracing Christ as the only salvation of souls. We 
opine that as soon as the nation, or world, is ready to receive 
Christ as their civil head and Saviour, they will be ready and 
willing to receive him as their spiritual Redeemer. 

We have said the above for illustration and enforcement, 
for we hold, as before remarked, that the Church goes before 
the following nation. Yet if we can show that the nation 
must be a Christian one, or a nation acknowledging Christ as 
its chief ruler, we shall thus give strong additional motives for 
QYQYy man to be or become a spiritual follower of Christ, and 
shall not have labored in vain. 



CHAPTER VI, 



Platform of the Throne, or Constitution, of the Sover- 
eign States of Israel; and the Seven-horned Lamb as 
Administrative Head of "Seven-horned" Israel, or 
THE Seven Confederate States of America; and then 
the Rainbow. 

IVTEXT we will notice, as essential to the completeness of 
-1-1 the "chariot throne," its platform, or flooring, as a 
necessary and stable connection between the four horizontal 
wheels of state, and also for the standing of the "four beasts," 
as well as "the Lamb in the midst of the four beasts." It is 
not said by the prophet that there was a platform, or floor, to 
the throne, but he has said that which makes it quite indis- 
pensable. He says: "The Lamb stood in the midst of the 
throne, and in the midst of the four beasts." Kow, this be- 
ing so, it was indispensable that he should have something to 
stand upon, and this "something," at the same time, was nec- 
essary as forming a bond of connection, not union, between 
the horizontal wheels of state, and also for the standing of 
the four beasts, both of which might otherwise be driven 
asunder, or together. We have said elsewhere that the four 
beasts "stood" upon the center each of his respective hori- 
zontal state wheel, or wheel within wheel. This is so; but 
still this would give no stability to the four beasts and their 
wheels, if they were not fixed by some connecting bond, as a 
floor. In short, a throne without a flooring would be a very 
incomplete affair, and of no use as such. So we shall take it 
for granted that it will not be gainsaid that the throne had a 
proper platform, or floor, as it could be of no use without it. 
Every government among civilized people, as well as every 
political party, has its platfornv, and in some platforms there 



THE KINGDOM OF ISRAEL. 267 

are divers planks, or principles, announced as constituting it; 
and very properly so, for without a platform, or constitution 
of principles, civil organism could not exist. This floor rested 
upon the upper disk, or surface, of the four horizontal wheels 
of state, and the axle point, which projected from beneath the 
center of the quadruple ox-foot (feet) of each living creature, 
passed through this platform and entered the center of the 
horizontal wheels; and thus the wheels, or states, and the 
beasts, as a confederate congress, were steadfastly bound to- 
gether, yet each and all ever separate in their own identity. 
This "bond," or platform, did not ''consolidate," or "central- 
ize," the wheels, for there was in fact no '''union'' in the case. 
There was as distinctly and separately four wheels of state 
after as before the bond, or platform, had its origin. The plat- 
form did not, in the smallest degree, take away from the 
wheels, or states. No possible bond can exist by consent or 
by force that will destroy or in any degree impair the identity 
and separateness of the bonded parties. If there be parties 
which are always necessary to the forming of an agreement 
or compact, then as long as the compact remains the parties 
necessarily remain, for it is the parties who make and keep it 
a compact at all. If there are not willing parties to a bond, 
then there is no bond in the case, for parties are the absolute 
essentials of an agreement or contract. If a consolidation 
takes place by force, then there is no longer any bond or com- 
pact; for a union of parties, if the thing were possible, de- 
stroys the parties and leaves only unus. If a sovereign state 
can and does transfer a?!?/ part of her sovereignty, she thereby 
transfers all^ for of a partial sovereign we can have no concep- 
tion. Parties to a compact of agreement, being essentials of 
the same — for a contract cannot exist without parties — they 
can lose no degree of identity, nor can they detract in any 
degree from themselves as parties, or else a total destruction 
of the parties ensues, since a partial suicide, personal or civil, 
is impossible. If one degree of vital force be lost to the par- 
ties by their suicidal action^, then two degrees, and so on, 
would necessarily follow until, by this self-sacrificing policy, 
unification of all the original rights of the parties takes place, 



268 THE KINGDOM OF ISRAEL. 

and hence no parties would exist, and instead of them units 
would exist; and if iinus, or one only, exists, then there is 
no bond of agreement, for unus cannot bond or contract with 
itself. It is sheer nonsense to talk of a "union of parties," 
and yet to treat them as parties still; to talk of a union as 
the union of sovereign states, and yet claim that they are still 
separate and sovereign states or parties, is an insult to com- 
mon sense, for as soon as the states become unas^ or united, 
they are no longer states, but simply a state. Sovereign states 
may confederate, or enter into bonds of agreement, and be- 
come joined, as man and wife are said to be joined together, 
and thereby concede or lose nothing of their sovereignty. 
They may enter into a bond of confederation, or agreement, 
just as individual persons may do, and not otherwise. States 
cannot unify and still be separate. It is simply saying that 
states can unite, and that they cannot unite. They may be 
joined by bonds, but joining is not uniting. States can lose 
no more of w^hat they once possessed by a contract of con- 
federation than individual man can, because sovereign states 
are but sovereign individuals, in civil organic form; and as 
individual men cannot do any thing that would destroy or im- 
pair their own individuality, neither can a set of men, as an 
organic state, do more. Suicide, personal or civil, is alike a 
violation of the laws of nature and of God, and in all cases 
proves a curse to those who seek to put the knife to their 
throats. Hence we take it that a voluntary civil unification 
of sovereign states is a thing that never has and never will 
take place ; and on the other hand, to talk of a union of force 
in which there can by no possibility exist one single atom of 
states-rights, is simply ridiculous. We say, then, that the con- 
necting platform of the throne, in binding the horizontal 
wheels within wheels together, made them none the less 
wheels. Nor did it dispossess them of any thing before pos- 
sessed, or in any sense or degree weaken their previous rights, 
but instead of doing so bound the whole together in confed- 
erate strength; and thus it may be said to be one only in its 
object, end, or aim; but nevertheless, each party to this one- 
ness of purpose is as separate and distinct in its individu- 



THE KINGDOM OF ISRAEL. 269 

ality as it was before entering into this joint partnership. 
This platform, like the four beasts and the Lamb that stood 
upon it, was a symbolic platform; for be it borne in mind 
that there was nothing real or literal in the whole throne, or 
its adjuncts, but it was symbolic throughout. Now, then, 
what is it in a real and unsymbolic throne, or nation, that 
answers to this platform? or what is it that the platform sym- 
bolizes? We answer that it is the written compact, consti- 
tution, or organic fundamental law, formed by, or between, 
the sovereign states, or tribes, of Israel. And while the con- 
stitution, or platform, rests upon the horizontal wheels of sov- 
ereign states, the four beasts — representing our Congress, as 
elsewhere shown — are resting in confederation upon this plat- 
form, or letter of compact. That is, the constitution of con- 
federation is based, or rests, upon the preexisting sovereign 
states as separate nationalities, while the confederate states, 
represented by the four beasts, or congress, rest upon the con- 
stitution. The constitution, then, rests upon the separate 
states, or horizontal wheels, and the confederate states upon 
the constitution. Talk not, then, of a "union of sovereign 
states" as being a literal fact, for it is an impossibility; for 
so soon as the sovereign states become units in any other sense 
than that of purpose, they cease to be sovereign states, and 
assume the attitude of districts, or counties. 

We notice, next, that the Lamb "stands" upon this plat- 
form — stands in company with the four beasts — "in the midst 
of the four beasts." He, with them, is supported b}^ the plat- 
form, or constitution; and the Lamb and the four beasts are 
not here to be regarded as "makers" of, or as "parties" to, 
this compact, but only as actors ujjon the platform after it is 
framed; and hence neither the office of the Lamb nor of the 
four beasts is creative or originative, but purely representa- 
tive, and hence administrative upon preexisting things. The 
platform, or constitution, necessarily existed prior to the sym- 
bolic Lamb and beasts that stood upon it. The perpendicular 
wheels first, the horizontal state wheels second, the constitu- 
tion third, and the beasts and Lamb fourth. The Lamb and 
living creatures are brought upon the stage to execute law, and 



270 THE KINGDOM OF ISRAEL. 

not to make it. The constitution creates or provides for them, 
and is hence necessarily before them, and superior to them. 
The Lamb and four beasts represent, or symbolize, the same 
thing, but in a twofold manner — that is, ''the Israel of God." 
The four beasts symbolize the confederate and not the sev- 
eral separate states of Israel, and themselves as the represent- 
ative agents of those states, the states being the horizontal 
wheels within wheels, while the Lamb stands in the midst of 
these confederate representatives as chief executor or helms- 
man, guiding the w^hole according to the constitution upon 
w^hich he stands. He is thus the government of Israel em- 
bodied in one head, but only as an administrative head; and 
he is especially the guiding head of the confederate four 
beasts in their office, not as states as such, but as agents or 
representatives of the sovereign states. For neither he nor 
they can do any thing, as here represented, but as agents act- 
ing upon or by authority of the letter of compact, upon which 
they stand; hence we have styled him and them as "purely 
administrative" of the organic law, which was made by the 
states in their sovereign capacity as states, acting under or- 
ders from God, and that too before the Lamb and four beasts 
could exist, or stand upon it. And if the confederate four 
beasts in their symbolic character of congress, and the Lamb 
as president, shall make and then cause to be executed cer- 
tain laws, they must only be such laws as the organic primary 
law or constitution provides for and will sustain. Then are 
they any thing more than "purely administrative," though 
they may make laws, since they can only do so in obedience to 
and in keeping with the organic law framed by the sovereign 
states? They have no unoriginated or non-delegated law- 
making powers or prerogatives; and if not, they are only ad- 
ministrative representatives, or agents, acting not for them- 
selves, but for others. Do not understand us as saying that 
Christ the Lamb, as the Son of God, is simply a civil agent of 
man, and as being guided in his action by a written compact 
of man's production. Far be it from us to make such an as- 
sertion. This Lamb as symbolic is elsewhere made to repre- 
sent Christ as a priest, and as a sacrificial offering for the sins 



THE KINGDOM OF ISRAEL. 271 

of the whole world, made by himself as High-priest, but on 
the present occasion clothed with seven civil insignias of na- 
tionality — the horns — and in the midst of a civil throne. As 
High-priest, he stands as a spiritual Redeemer of the world, 
and it would seem that he had no business in the midst of 
this civil throne, and if he had not the "seven horns" of ex- 
clusive civil import, we judge he would not be found in con- 
nection with civil affairs. Christ, as a civil officer in his own 
right as king, would always be represented or symbolized by 
a lion, and as such he would be supreme, or autocratic. Such 
he will be on his second coming at the end of the one thou- 
sand millennial years, for he reigns not in very person till 
that time, and then not as an executive officer standing on a 
written constitution of man. And in all cases, or on all oc- 
casions, in which he is represented in civil affairs prior to that 
event, he but stands for his civil people, or civil nation of Is- 
rael, and as such but represents them^ and. not himself as king. 
And the "seven horns," which are exclusively civil, mark un- 
mistakably the civil 'period and character of his position, which 
is not upon a throne of autocratic supremacy, but rather in 
company with the four beasts "standing" in the midst of the 
nether throne. He is "standing" and not seated as a sover- 
eign. Kemember that while Christ is "very God" he is also 
"very man," and that there was a period in time when he did 
not exist as "very man," and that the kingdom of Israel ex- 
isted as a nation long before he did as a man; and that Eze- 
kiel's vision and description of this throne — but without the 
Lamb — was penned by inspiration many years before the 
birth of Christ, and that John the Revelator introduces him 
as "a Lamb in the, midst of this throne" some sixty or more 
years after Christ, and warrants us in assigning to the seven- 
horned Lamb a subordinate and administrative position in 
the throne, or nation, of Israel, and yet do no injustice to 
Christ's Godhead, or inherent sovereignty. This will seem 
less objectionable to the minds of some people, if they will 
but remember that the Israelitish confederacy and this throne, 
with its constitution and Lamb, were and are all of God, and 
not of man. If Christ, then, as a man, is "made the servant 



272 THE KINGDOM OF ISRAEL. 

of all," and placed symbolically in an administrative and sub- 
ordinate attitude in the civil affairs of earth for a time, we are 
not answerable for it, for we but set forth the facts as we see 
them recorded by inspiration. And let it not be forgotten 
that the Lamb here is not 7'eal, but only symbolic of a real or 
literal person, or president. I hope we are fully understood 
upon this point, for we do not wish to wound the Saviour in 
the house of his appreciative spiritual follow^ers. The Lamb 
comes not upon the civil sta,2je as a symbolic representative 
head of national Israel until the period unmistakably marked 
by the "seven horns," or seven sovereign states or nationali- 
ties. The Israelitish nation, before that time, is never repre- 
sented in Scripture by "seven horns," or as being under his 
fostering shepherdship. And as the nation of Israel existed 
long before the Lamb was announced — and in fact not until 
after the total subversion and overthrow of the whole civil pol- 
ity of ancient Israel is the Lamb announced by John the Reve- 
lator, who penned his book after that event — we know that 
his day of shepherdship over the nation must occur after Israel 
is restored to national life. And as we have elsewhere shown 
that a " thirteen-horned" Israel w^as resurrected, or restored, 
to national life March 4, 1789, we must seek for the Lamb 
and " seven-horned '^ period after that marked event. Un- 
derstand us to say that Christ, as a "seven-horned" Lamb, 
standing in the midst of the mundane throne, is made civil 
by the "horns," and that his day of symbolic civil adminis- 
trative rule was to occur not only some time after St. John 
penned his prophetic revelation, but at some time after the 
thirteen-horned Israel arose. "Mark well," since ancient Is- 
rael of thirteen horns, as a civil polity, had passed away long 
before St. John wrote his Revelation, we are thus compelled to 
look into the history of modern Israel, which arose in 1789, 
for the "seven-horned'' period of the Lamb's symbolic ad- 
ministration of the civil affairs of Israel. As a Lion, he is 
an autocratic civil prince, or king, and rules the world in his 
own inherent sovereignty as the "Son" whom we are admon- 
ished to "kiss," in the second Psalm, for there he is repre- 
sented — not symbolically, but in his literal personality — in his 



THE KINGDOM OF ISRAEL. 273 

Lion character, ruling with a rod of iron, and as dashing the 
nations to pieces as a potter's vessel, l^his ^'^S^on" is the un- 
symbolic and personal Christ that was crucified as a; king, and 
comes the second time as a king, and not as a sin-offering; 
and comes not as "standins;^' on a written constitution of 
man, but sitting on his great white throne. While as a 
"seven-horned" lamb Christ is the symbolic administrative 
head of seven-horned Israel, and as such he is not personal^ 
but only personates, or symbolizes, a real personal president, 
or human administrative head of the "seven-horned" period 
of modern Israel, the Lamb is positively a symbolic repre- 
sentation of a real administrative person; and so also are the 
"seven horns" symbolic of seven administrative persons. 
The Lamb is the administrative officer of seven nations con- 
federated tofirether in his head — not united — and the "seven 
horns" are the administrative heads of the separate distinct 
individual sovereign and independent nations; that is, the 
seven horns are simpl}^ seven governors, or governments, just 
as you may choose to call any nation by its own name, or that 
of its governor — e. g.: The Government of Kapoleon, or the 
Government of France; the Government of Queen Victoria, 
or the Government of England, etc. Nothing is more com- 
mon and better understood than these two modes of designat- 
ing any and all civil governments. And why not see this fact 
in sacred-historj- as well as in profane history? 

We notice in the next place, as in connection with the 
throne, another -symbol that w^e adduce in evidence that this 
throne speaks of earth, or things of time — speaks of man on 
earth, and not of heaven above, only as to the authority of 
heaven over these things of earth. The symbol alluded to is 
the "bow" visible in the clouds in the day of rain. "The 
bow as in the day of rain," seen by Ezekiel and John about 
the throne, was the same "bow" of promise, or covenant bow, 
that was set in the heavens when God made a perpetual cov- 
enant with Noah that the waters should no more cover the 
"earth" — that he would no more destroy the works of his 
hands as he had done on this occasion, man being included 
as chief. No one, we think, can claim for this covenant any 
18 



274 THE KINGDOM OF ISRAEL. 

thing higher than that which relates to earth, or to man on 
earth. It was *' witness" to a pledge that God gave to Noah, 
that man,' as to his 'physical., natural, or earthly character, 
should not again be destroyed by a flood of water. No inti- 
mation is given that this covenant had reference to any thing 
save the destruction of the earth by w^ater. The bow was to 
bear "witness" to that fact, and it bore "witness " to nothing 
else. Then it is quite natural that we should conclude that 
as the bow was a standing witness, for all time to come, of 
an earthly covenant, it must be considered as on the same 
"witnessing'* mission, on the second and all succeeding oc- 
casions, unless we are certified to the contrary, which we are 
not, either by Ezekiel or John. They each simpl}^ mention 
the fact of the presence of this "standing witness," knowing 
that all would in proper time understand its business, on each' 
and every occasion that should follow the first, as on that oc- 
casion it had been specifically stated what its mission was. 
Its mission was and is a standing one as a witness between 
God and man of "earthly " things. John said it was a "rain- 
bow." It had reference then, of course, to the "rain cove- 
nant," which was an earthly one, and having no reference 
whatever to spiritual interest. And to set the civil nature of 
rthis " rain covenant " forever at rest, we note the fact that it 
w^as not made with man only., but with all the creatures of God 
• on earth. (Gen. ix. 8-17.) Thus it is asserted by inspiration 
that this " rain covenant" was " with every living creature," "of 
the fowl, of the cattle, and of every beast of the earth with you; 
from all that go out of the ark, to every beast of the earth;" 
and the bow was set in the cloud as a token and pledge between 
God and the earth. If spiritualities are embraced in this 
-" rain, covien ant," why include all of the animal creation in it? 



CHAPTER VII, 



A Summing Up, and then a Reconsideration of the Argu- 
ments AS TO THE Reign of Christ over a Seven-horned 
Israel, or the Confederate States of America, and a 
Final Confederation of the Northern States with those 
OF THE South. 

WE have thus endeavored to show, more by simple refer- 
ence to the Scriptures than by any argument of ouc 
own, that this throne below the crystal heavens represents the 
government of God in conjunction with man on this globe as 
a confederation, and not a union of sovereign states; and to 
show that in this under administration of the things of time 
there is necessarily a twofold view to be had of them, corre- 
sponding to the dual nature of man as a religious and a civil 
creature; to show that the civil inorganic body, as the sea of 
glass, holds in its masses a religious element not known, and 
never to be known as forming any part of, or in conjunction 
with, the civil body organic, yet being in the masses as a relig- 
ious "element," like the civil, it will crop out, and result in a 
religious organization, to show that this religious ''element" 
is no more a true spiritual organization than the civil "ele- 
ment" is a civil organization — that the organization in both 
cases is the natural result under God, the civil element result- 
ing in a civil organization, and the spiritual in a Church 
organization ; to show that, considered as a mass, or as a great 
cloud, or as a sea of glass, the people are one and inorganic — 
that they never can become organic as one, but as two, because 
the two elements can never be so blended as to make them 
one, and never so arranged as to destroy the identity of either 
— that both must exist, and exert an influence not in harmony 
with each other if joined together, for their natures are dift'er- 



76 THE KINGDOM OF ISRAEL. 

ent, and will ever so remain; to show that in any union, or 
rather any attempted union, of these "two elements" there 
will be eternal war — that they may and can live in harmony 
as two sister families, and be mutual helpmeets; to show that 
it is impossible for any ^'purely human" person to sit as the 
head of Church and State, ruling impartially — that it is taught 
in the Bible that Christ, as God and man, can and will fill such 
a seat, and rule impartially and righteously in Church and 
State, residing personally on this globe; to show that some of 
the promises of restoration to ancient Israel meet their fulfill- 
ment in the rise of the United States, so called — that the United 
States is Israel restored ; and further, to show that Israel re- 
stored is in an "aurelian" state, awaiting the bursting of its 
chrysalistic shell, that it may expand its beauteous wings of 
light and love as a "sheltering home to all of Adam born," 
and that the time of this molting "is at hand, even at the door" 
— that national things are now being unsealed, and that spir- 
itual unsealings are all passed, save those in us. 

If the facts above are not certified by the scriptures quoted 
and referred to in the body of our work and in this particular 
part of it to the satisfaction of the reader's mind, then we 
will adduce one other scripture that may throw some addi- 
tional light upon the subject. 

Revelation v. 6: "And I beheld, and, lo, in the midst of the 
throne and of the four beasts, and in the midst of the elders, 
stood a Lamb as it had been slain, having seven horns and 
seven eyes, which [eyes] are the seven Spirits of God sent 
forth into all the earth." In our common version this pas- 
sage is wrongly printed. It makes the "horns" and "eyes" 
synonymous, and both to mean the seven Spirits of God. It 
is the eyes alone that are the seven Spirits. We have noticed 
elsewhere in this connection that the seven eyes are seven 
spirits, or spiritualities — that is, the seven churches. The 
Church is designated by seven eyes, seven burning lamps, 
seven golden candlesticks, and watched over by seven stars, 
which st;irs are said to be seven angels. These all bespeak 
the spiritual side of the house of Israel very emphatically; 
and the Lamb, as the head of the Church, is quite as apropos. 



THE KINGDOM OF ISRAEL. 277 

Bat as to the "horns," they speak of something a little more 
violent and fierce' than the Church — the}^ speak in "thunder- 
tones" the language of the civil department of God's dual 
Israel; and in the civil department they speak the language 
of the military division. "Horns" are civil, or political, just 
whichever you like, wherever they occur in Scripture as a 
symbol, as they evidently do in this case. "Horn" means 
power, aggressively or defensively, and represents the king or 
his kingdom. If in a passage in which persons are spoken of 
the term "horn" occurs, then it means a king; but speaking 
of things not personal, it means a government, or kingdom. 
Supposing in either case that the horn is used in a symbolic 
sense, as it is in the passage under considertion — for, as before 
remarked, this whole vision of the throne by Ezekiel and 
John is strictly symbolic throughout, with the exception be- 
fore noted of east, west, 'north, and south, even to the most 
seemingly indifferent things; but only seemingly, for they 
are all important, "from the least to the greatest," and are full 
of symbolic meaning — these horns, then, must be treated as 
possessed of important symbolic import, and not as literal 
horns. 

We will see what John says about "horns" in another pas- 
sage, as it may enable the reader to see the symbolic meaning 
attached to them in Scripture. Revelation xvii. 7-12: "I will 
tell thee the mystery of the woman, and of the beast that car- 
rieth her, which hath the seven heads and ten horns. . . 
The seven heads are seven mountains; . . . and the ten 
horns which thou sawest are ten kings, which have received 
no kingdom as yet." Inspiration thus settles the symbolic 
meaning of horns; so there need be no cavil in the mind of 
the reader upon this point, since a horn is a king. 

"We will now return and consider the "seven horns" of the 
Lamb that stood in the midst of the mundane throne. These 
"horns," then, represent as many kingdoms, or kings — for 
each king must have a kingdom, or else he is no king — as 
there are horns; that is, seven kingdoms, or governments, or 
sovereign states, as it matters not which term is used. If this 
be so, it proves to a demonstration that the throne in which 



278 THE KINGDOM OF ISRAEL. 

these "seven horns" are found is a civil, or governmental, 
throne of multitudes, or else the "horns" were out of their 
proper place, which is hardly supposable. 

We have elsewhere noticed this Lamb as standing and un- 
sealing the book of seals, which book and seals \ve have 
treated there as civil; and noticed that "the Lion of the tribe 
of Judali" had prevailed to loose and look upon the sealed 
mysteries, as a civil officer, in his own proper person. But the 
record shows that he does not do it, but that the Lamb does 
it in his room and stead by a more mild, persuasive, and lead- 
ing course, through spiritual instrumentalities brought to bear 
upon the horns of civil import. If the Lamb had had no horns, 
or at least but one, we should still hold him — as we have — in 
his then position and business as being political, for the reason 
that he was in the midst of "political" symbols and engaged 
in a " political" work, as before remarked ; but when he holds 
seven symbolic political insignias of office, as the "horns," 
the proof of his political, or civil, actions and station is over- 
whelming. These "horns" being civil, and the Lion being 
civil, we would naturally have supposed that the horns and the 
Lion would have been found together — that is, that the horns 
would have been found on the head of the Lion instead of on 
the head of the Lamb, who is the ecclesiastical officer of Israel. 
This being so, we see that these seven civil horns — still civil, 
though belonging to the Lamb — in the accomplishing of their 
civil mission as governors, or states, will be under the guidance 
of the Lamb, who but represents a literal personal president 
personating civil purity, and as directing his seven "horns," 
or governments, in their civil work of "unsealing," and thus 
be said to do it as Solomon was said to have built the temple. 
Tlie spirit of true spiritual Christianity is to lead these "seven 
horns" in their civil mission as nations; and if the Lamb, as 
Christ, but represents a literal personage of civil purity — 
which no one will doubt — then these "seven horns," or na- 
tions, under his shepherdship, shall never be lost. If one or 
all should become estrays, or lost, for a time of "three days 
and a half," more or less, the shepherd will straightway seek 
and bring back the lost, and restore the dead to life. Under 



THE KINGDOM OF ISRAEL. 279 

his shepherdship they must and will accomplish that where- 
unto they are sent as nations. 

We have said that we considered this throne as a symbolic 
representation of Israel restored as a nation. Now, let these 
"seven horns," or nations, represent State nationalities con- 
federated under the lead or direction of Christ the Lamb, and 
you at once have the prophet's mind complete. Seven, as be- 
fore remarked in the case of the seven churches, being the 
sacred number of Deity, is appropriate for any greater num- 
ber of states, even to universal empire. Yet we suppose 
there were literally seven churches addressed by John, and 
that seven governors of states are to be understood by the 
seven horns. This seven-horned restored Israel was and is 
destined to encounter ^' heavy seas," even to "fierce storms'^ 
that may seem almost to wreck the vessel; but, nevertheless, 
we fear not what man may say or do — our trust is in that 
Pilot, the Lamb, who stands in the midst of the four beasts, 
and in the midst of the under throne, surrounded by the 
four and twenty elders as co-workers in Church and State. 
He bears these "horns" upon his own sacred head, and 
guides them in triumph to universal empire. Though every 
stronghold in the Confederacy be given up or taken by as- 
sault, and our armies become dem.oralized and scattered to 
the four winds of heaven, and our President and chief officers 
be compelled to flee as exiles to some foreign land, still we 
have God and his sacred pledge in our behalf, and we will not 
fear, whatever betides the good old ship of State. "He can 
deliver by many, or by few;" and more frequently, to make 
his own power known, felt, and acknowledged, he chooses to 
deliver by few — chooses the weak to overthrow the strong, 
and the foolish to confound the wise. "Man's extremity is 
God's opportunity," and the sooner our people as a nation 
learn to feel their own helplessness and need of divine aid or 
guidance by the Lamb in this our great trial, and learn to act 
as dependents before God, the sooner will "these calamities 
be overpassed." * When God would deliver Israel in the 

* Penned in March, 1865; and now, in 1883, we li4ive the same abiding 
trust in the God of justice. 



280 THE KINGDOM OF ISRAEL. 

days of Gideon, he sends away once and again the hosts of 
the army until only " three hundred " are left, and by these he 
wrought a great deliverance to his Israel. He is the same de- 
livering God to-day to those who in the right commit their all 
in Church and State to his sacred keeping. This is our faith 
in the final success and triumphs of the Confederate Israel of 
God, now (March, 1865) battling too much in her own sup- 
posed strength against wrongs and injuries which seem to 
threaten her very existence as a nation ; but only seem, lor 
symbolically the guiding Lamb, or Shepherd, "stands" in the 
midst to save. May these mighty throes of agony be the 
means of driving her to a sheltering God of nations for pro- 
tection from these furious storms that howl around and beat, 
upon her from within ! This throne, or ship of State, under 
the pilotage of Him who spoke a calm out of a storm will ride 
triumphantly through this more than storm, and obtain a sure 
and lasting anchorage in her national haven. Her moorings 
once obtained are "everlasting/' for they will be upon "the 
Rock of Ages.^' Her ancient type put to sea nearly nineteen 
hundred years ago, but the sea was a sea of bondage, or obscu- 
rity. She left her ancient children, the sons of Abraham, gaz- 
ing after her as she bore away from the banks of the river of 
Chebar, where the ten tribes were then in literal bondage to the 
Chaldeans. But before she leaves, her Pilot — the God of Is- 
rael, and not the Lamb — gives to Ezekiel a book of national 
"lamentations and mournings and woes,^' which he was or- 
dered to communicate to his rebellious brethren, the children 
of Israel, left behind ; and on its departure, Ezekiel says the 
Spirit took him up, "and he heard behind him a voice of a 
great rushing, saying, Blessed be the glory of the Lord from 
this place;" and suiting the action to the word, it set sail, 
and as it moves off the prophet " hears the noise of the winga 
of the living creatures as they touch one another, and the noise 
of the wheels over against them, and a noise of a great rush- 
ing." But as if reluctant to depart, the chariot halts in, or 
over, the plain ; for a short time it lingers among the captives, 
and the Pilot talks with his prophet, giving him some further 
instructions for the benefit of his abandoned Israel, now left 



THE KINGDOM OF ISRAEL. 281 

behind. On the outward-bound voyage she must touch at 
Jerusalem, for a favorite part of Israel still abode there, " wait- 
ing for the consolation of Israel" — waiting for the advent of 
him that must be shown to come of Judah, "according to the" 
Scriptures." Ezekiel must be at Jerusalem to see again the 
voyaging "throne of nations," that he may tell us, for our 
learning and comfort, what then and there transpired. God 
could not leave his once holy and happy people until he should 
again visit his sanctuary at Jerusalem. Ezekiel finds the 
throne of State halted " at the door of the inner gate that 
looketh toward the north ; " and during its short stay of pur- 
gation "the glory of the Lord went up from the throne, and 
stood over the threshold of the house, and the house was filled 
with the cloud, and the court was full of the brightness of the 
Lord's glory." Its mission at the holy city being ended, it 
prepares to pursue its voyage to the East into captivity, or 
non-existence as a nation, since the East is ever in bondage 
to Israel. "Then did the cherubims lift up their wings and 
the wheels beside them ; and the glory of the Lord went up 
from the midst of the city, and stood upon the mountain 
which is on the east side of the city." It had halted, however, 
for a short time over the east gate of the Lord's house, as it 
had done on the plains^of Chebar, seeming to hesitate in re- 
gret at the hardness of his people's heart — hesitated ere it 
weighed anchor for the last time — weighed anchor for her 
final departure from his chosen people, the children of Abra- 
ham, according to the flesh, but not by faith. They had tilled 
up the measure of their cup of iniquity as a people, aiid al- 
ready the flames of destruction break out in the devoted city 
from the tire of his wrath, scattered by his orders; and as the 
smoke ascends to heaven, the "chariot throne'^ of God mounts 
up from the midst of the flaming city, and takes its voyaging 
journey to the East. The last that Ezekiel sees of it on this 
occasion it was resting on, or over, Mount Olivet, to the east 
of the city. 

Thus has God shown us, as a warning to us, that he has 
abandoned and divorced himself from his ancient Israel, the 
house of Joseph, and the house of Judah. Their throne and 



282 THE KINGDOM OF ISRAEL. 

Deity in symbol disappear from eartli, and a long bondage ot 
obscurity awaits the nation; but awaits under oft- repeated 
promises and assurances that national day shall dawn again — 
that the throne of state vouchsafed to David's house *' for- 
ever " should come in its " appointed time " — shall dawn upon 
this earth; and dawning, shall ascend to meridian height, and 
never more decline. It is Ezekiel's good fortune to be favored 
with a view of this "dawning" advent. He had witnessed 
the decline of his nation, and finally sees the two houses of 
Israel forsaken b}^ their covenant God, and himself commis- 
sioned to pronounce, as the mouth of God, the most wither- 
ing curses upon his people. He must see, too, and record the 
end of these curses, and " the return" of God and the nation- 
ality S3'mbolized by the nether throne and its symbolic Deity 
above; but no seven-horned Lamb existed at that time in the 
throne. So was the nation and its Deity, without the Lamb, 
symbolized as leaving the earth — not to be known and ac- 
knowledged as God's nation, nor God as its God. Xot that 
Deity is not known and acknowledged on earth during this 
long captivity of obscurit3% but that, as a God and as a nation 
joined, and acknowledged and claimed each by the other, 
they shall not exist during the period of captivit}', or period 
of divorcement of God from his nation. God did divorce 
himself from his people on account of their vileness of con- 
'duct; and it was meet and proper that the symbols which be- 
speak their former union should leave the earth during the 
disunion, or divorcement. This is what we have just seen as 
witnessed by his prophet; but the same prophet bears witness 
that this divorcement, or bondage, has an end, and that the 
very same symbols of God and his people in union reappear 
to the prophet on earth; and when he sees it on its final re- 
turn, as above, it will have passed through its long and stormy 
vovMire of fire and flood. What bufietin<2:s and breakers, what 
quicksands or hidden rocks, it may have encountered its 
Pilot alone can tell. Later generations, like the former, have 
passed away, and leave us no log of its voyagings until over 
eighteen hundred generations succeed each other; but still 
the goodly ship of State, with her "seven-horned" Pilot at 



THE KINGDOM OF ISRAEL. 283 

tl?e helm, cannot be descried by the straining e^-es of eager 
watchers from the grand old towered height of Time as gen- 
eration after generation goes gliding by. Bat as sure as God 
hath said so sure will it come to pass that the goodly ship of 
State, bearing the sacred seal of seven, shall safely return and 
anchor cast in the haven of eternal peace and prosperity. The 
implements of stormy strife and blood come not there, for 
they will be beaten into plowshares and pruning- hooks of 
"peace and plenty ; '' "and God shall wipe away all tears 
from their eyes, and there shall be no more death, neither 
sorrow, nor crying; neither shall there be any more pain, for 
the former things are passed away.^' The stormy sea will 
have been passed, with all that it imports of evil to the ship 
and crew. For this we hope, for this we wait and pray, and 
this under God we expect to realize in this our day. The dial- 
plate of time we note, and see the index points to 1865; and 
yet the ship of State in peaceful anchorage is not to be seen, 
while the fiercest storm-clouds loom up from the regions of 
hope and expectation, and thunder most ominously. Shall we 
tremble and despair of her safe return in glorious triumph? 
or shall we "hope on, hope ever?" "God hath said, who 
cannot lie," that she shall return in her "appointed time;" 
"for it is yet for a time appointed.^' So, then, let us "hope 
on, hope ever," for her "appointed time" is close at hand, 
"even at the door." This same "storm-cloud," that now 
threatens to demolish the State, Ezekiel saw in all its iiery 
fierceness poured upon the living creatures. He saw it at the 
point of time, or just a little before, he saw the throne of State 
emerging from its consuming infoldings. How long this 
cloud of fire enveloped and flooded its furies upon the Israel- 
itish ship we know not. One thing, however, we do know, 
viz., that she is now emerging — is now coming to view — has 
been partly in view for four years or more. She appears 
not in full state at first to the prophet. He says that he 
looked northward, "and beheld a whirlwind coming out of the 
north, a great cloud, and a fire infolding itself;" and out 
of this fire, out of the midst of tliis fiery infolding, "came 
the likeness of four livinoj creatures" — not the whole chariot 



284 THE KINGDOM OF ISRAEL. 

throne at once. The cloud was advancing also, but the speed 
of the incipient throne — in the four living creatures symbol- 
izing, in a representative sense, the withdrawing and retiring 
Congressmen in 1861, was greater than the cloud, for they in 
coming "came out." This cloud, or whirlwind, of monarchy 
has been advancing insiduously, or in a covert, hidden manner 
by artful emissaries in the guise of Christ's disciples, upon 
our country for lo these many years. What are we doing to 
avert the coming, or rather the continuing, storm ? Where are 
those manly faces that stand as watchmen of intelligence to- 
ward the South? Where the less intelligent but more keen- 
eyed and ferocious lion stationed in the East ? Sees he naus^ht 
of evil omen across the mighty deep? Where is the patient 
watchman of towering strength of defense and support that 
views the boundless West? And last, but not least, where is 
the restless, vigilant, rapid-winged, piercing-eyed eagle of the 
North? Are they all asleep? or are they all blind, deaf, and 
dumb? *'Awake, arm of the Lord, awake" for our defense 
and salvation ! Let the intellectual " man" move first in watch- 
fulness, guarding the rights of the nation in its primary ca- 
pacity of "the people" — move first in defending the primary 
wheels, and then and thus defend the rights of these same 
people in their sovereign state capacity, or horizontal wheels 
within wheels, and thus the confederate rights of the whole. 
The face of a man is first visible as seen in the vision. The 
prophet says : "Out of the midst of the fire came the likeness 
of four living creatures. And this was their appearance; they 
had the likeness of a man, and every one had four faces." 
Man, as an intelligent being, is placed at the head, or in ad- 
vance, and as such represents that the " mind," and not phys- 
ical forces, should be first brought to bear in the support and 
defense of our rights, as above enumerated. And has not this 
been the course of the South from the beginning? But she 
has most signally failed to be heard and heeded by the North, 
and hence was forced finally, in 1861, to adopt the lion policy 
to "save alive" the people in all their rights, as primary 
wheels, horizontal or sovereign state wheels, and then as the 
confederate whole in congress symbolized by the four beasts. 



THE KINGDOM OF ISRAEL. 285 

Ezekiel saw this sliip of State, or throne, in complete running 
order, and an exhibition of its locomotive powers and speed 
was afforded him, and he has made a record of its " time " for 
oar use or information. "It ran and returned as the appear- 
ance of a flash of lightning." Comment is useless. It speaks 
for itself tenfold louder than man can do for it. But after 
this recorded exhibition of its speed on "w^heels," we are fur- 
ther certified that the "wings" of the four living creatures 
take the office of the "wheels" as locomotive engines to the 
throne, and mount up as "upon the wings of the wind," bear- 
ing wheels and all aloft. This "wing" period, we apprehend, 
■will not arrive until the second coming of Christ; while the 
Avheel period's ddvent is passed, and the time of that period is 
now measuring itself out, and its length will be something over 
one thousand years. The advent of the wheel period, then, 
is passed, and the "old ship," or throne, under the immediate 
pilotage and guarantee of Him wdio " spake, and it w^as done," 
who "commanded, and it stood fast," has begun in earnest to 
emerge, or rather to continue the emerging already begun by 
our retiring Congressmen, from the fiery infolding. She has 
weighed anchor for the last time, and is now buffeting with 
superhuman strength the more than mountain billows, mingled 
with fire and blood, gendered or begotten b}' this northern 
whirlwind. She is not yet fairly from under the cloud, but 
plainly visible in all her outlines and rigging, with her prow 
in direct range for her destined haven, with a steady — ay, a 
steadfast — hand upon the helm. The one here symbolized 
has guided many a poor passenger across the stormy sea of 
life to his haven above, and never — no, never — shipwrecked 
or lost a trusting soul. So, cheer up, all hands, and let us 
watch the Captain's eye, ready to fly to this or that as ordered 
by his looks. 

We appear just now to be in the midst of an ingulfing 
maelstrom, and everj- timber in the good old ship creaks, and 
some of the crew seem to be growing feeble from exhaustion, 
and some hearts faint; even the speech of the first mate be- 
tokens heavy stress, if not even signs of alarm.* But what 

* One, if not the very last, of President Davis's addresses. 



286 THE KINGDOM OF ISRAEL. 

says the Lamb? J^ot an audible word, but the ancient prom- 
ise speaks. The storm blackens apace, and the dark waters 
billow up to heaven. His eyes blanch not, but issue volumes 
of encouragement to the despairing crew; nor does his coun- 
tenance betray any signs of fear, but speaks the security of 
the quiet haven now in view. Calm and serene, he " stands" 
at the helm engaged in loosing, or rather developing, the 
events under the four first seals already opened ; nor does he 
ask to be relieved, for well he knows that the fate of the ship 
and crew are in his sacred hands, and that no mere man (who 
he here but symbolizes), unassisted by divine aid, could ever 
make that quiet shore so close at hand ; for dreadful breakers, 
quicksands, and deceitful eddies line the na'rrow passage to 
the peaceful haven. He has passed through greater trials and 
narrower straits than those ahead. Once he was made to cry 
aloud for help, but no help came. He trod the wine-press of 
the fierceness of the wrath of God " alone ; " and having done 
this in success, he is equal to the task now in hand, and in 
confident assurance he bears the helm "in port," relying on 
his own right-hand, regardless of the embattled furies, the 
despairing and almost mutinous crew, and the general demor- 
alization of all on board. He needs the aid of none, but will 
use the chief mate and crew for their own good, and will be 
glorified by man. And if man will not otherwise praise him, 
he will cause "the wrath of nian'' to do so; and what they 
may be said to do he in fact does. 

We may now (March, 1865) be very near the narrow en- 
trance to the harbor of rest, in which we anchor "upon the 
Rock of Ages." If so, may we not expect that Ezekiel is hard 
by u[)on the main-land watching toward the east for " the re- 
turn ?" He saw the throne last as it went up from the midst 
of the burning city of his people, lingering over the east gate 
in its flight, and resting upon Mount Olivet, to the east, before 
it took its long, long farewell of the doomed city and nation. 
Let us suppose the prophet is expecting "the return" by the 
same eastern route at which it went out, and to be gazing wist- 
fully in that direction, for well he knows that the "time ap- 
pointed" is at hand; and in looking, he sees and beheld "the 



THE KINGDOM OF ISRAEL. 287 

glory of the God of Israel come from the way of the east [and 
so all restorations of God's people move from east to west]; 
and his voice was like a noise of many waters; and the earth 
shined with his glory. And it was according to the appear- 
ance of the- vision which I saw . . . when I came to destroy 
the city ; and the visions were like the vision that I saw by the 
river Chebar; and I fell upon my face. And the glory of the 
Lord came into the house b}^ the way of the gate whose pros- 
pect is toward the east. So the spirit took me up and brought 
me into the inner court; and, behold, the glory of the Lord 
filled the house. And I heard him speaking unto me out of 
the house. . . . And he said unto me, Son of man, the 
place of my throne, and the place of the soles of my feet, 
where I will dwell in the midst of the children of Israel for- 
ever, and my holj^ name, shall the house of Israel no more de- 
file, neither thev nor their kins-s.^' And of the east o^ate it is 
said: "He brought me back the way of the gate of the out- 
ward [or worldly] sanctuary which looketh toward the east; 
and it was shut. Then said the Lord unto me. This gate shall 
be shut, it shall not be opened [no more going into captivit}" 
to the east], and no man shall enter in by it; because the 
Lord the God of Israel hath entered in by it, therefore it shall 
be shut [never more to be opened]." Here is the return by 
the east gate that is shut, never more to be opened, and here is 
the eternal anchorage. '^Son of man, the place of my throne, 
and the place of the soles of my feet, where I will dwell in the midst 
of the children of Israel forever,''^ and that too on this very 
earth. Tiie prophet had seen these same symbols depart from 
the earth eastward as here returned from the east to west to 
abide in peace forever. Departing first from the ten tribes on 
the river Chebar, and then from Jerusalem, and here an- 
nounced is the return from the east to earth, and the place on 
earth is said to be "Jerusalem." There were two departures, 
or rather it may be considered as* but one, as regards the 
whole nation, for the nation dwelt at two points, as noticed, 
and the departing must be from each of the houses of Israel, 
viz., the ten tribes on the river Chebar a!id Judah's house from 
Jerusalem. As the return is onl}- made to "Jerusalem," this 



288 IHE KINGDOM OF ISRAEL. 

proves that *'all Israel" is to be confederate under Judah's 
head at the time of this return, and "no more to be divided 
into two kingdoms." "All Israel" is embraced in all the 
final restoration decrees and promises. So, then, we afiirm 
that this country — the South — is the "Jerusalem " to which this 
return of the symbolic throne and its Deity is made; and that 
being the case, we know that at the time of this grand and 
final restoration the North and South will be one harmonious 
whole under the headship of the house of "the Lion of the 
tribe of Judah," or "seven-horned" Israel. This return, as 
we have noticed it, will be found in Ezekiel xliii. But to see 
the restoration in all its fullness, it will be necessar}^ to turn 
to Ezekiel xl., where a proper opening, or introduction, is 
given, and then the restoration taken up in order, reading on 
to the end of the book of Ezekiel, for it takes in the whole to 
finish the restoration. The fortieth chapter is preceded by 
the battle of "Armageddon," recorded in chapters xxxviii. 
and xxxix., which battle must be fought by a confederate Is- 
rael unbroken against monarchy in general. And as Israel is 
now (March, 1865) in a "broken" or dissevered state, agree- 
ing or corresponding with the recorded fact in Ezekiel xxxvii., 
beginning at verse 16, and then and there healed as they 
were before the breach, we would do well, therefore, to begin 
at verse 16 and read the restoration under Judah of this broken 
Israel to its former oneness in said chapter, and then take up 
in order the two succeeding chapters, which give us the "Ar- 
mageddon" battle after the "healing of the breach," and then 
we shall be ready to take up the grand and final restoration an- 
nounced as opening with the fortieth chapter and closing with 
the book of Ezekiel. By so doing, chronological harmony 
will be observed, and the whole found to be very systematic 
and readily understood. 



CHAPTER VIII. 



EiSE OF THE United States, and then Its Disruption by the 
Rise of the Confederate States, Followed by the Con- 
federation OF THE North with the South ; and then the 
Battle of Armageddon Closes in Triumph to Israel, and 
Peace Follows. 

THE thirty-seventh chapter of Ezekiel, in its opening, recog- 
nizes Israel as a nation, as being dead and buried, as life- 
less, as dry bones, as very dry bones. This was indeed the ex- 
act state of the nation from the time that God abandoned and 
divorced himself from them, as shown in the departure of the 
symbolic throne and its Deity to the east. This state of ex- 
treme death was Israel's until their resurrection March 4, 1789.* 
This is the period when the dead and buried Israel (Ezek. xxxvii. 
1-14) arises into life as "all Israel;" for "all Israel" was dead 
and buried, as the record shows, and then were they all resur- 
rected and restored to life, and stood before God just as though 
they had never died and lain buried and forgotten for the 
eighteen hundred years which had rolled over them. If they 
died a nation made up of thirteen states, or tribes, then they 
must arise a nation consisting of thirteen states. This is the 
inevitable conclusion. They could not die in thirteen confed- 
erate states, and arise a consolidated one. As they were be- 
fore death, so must they be after their resurrection. The four- 
teenth verse of the thirty-seventh chapter leaves them thirteen 
states, in full confederate life, just as though they had never 
died; while the sixteenth verse finds them not a dead and bur- 
ied nation, but a broken and dissevered one, and in the sequel 
heals it. We do not suppose nor propose the resurrection of 
the dead people of a nation, for that would be an absurdity, 
and would necessitate the bringing to life of every Israelite 
19 



290 THE KINGDOM OF ISRAEL. 

who had ever lived and died a member of the nation. The 
resurrection of a defunct government has nothing to do with 
the raising of the dead people. The government that has died 
was one of a certain theory, or of certain component parts — 
of a peculiar complexion as to its machinery. In its first life 
the people may have been Hebrews; in its second, they may 
be Japhetic; yet the government is the same. You need not 
be troubled about " Israel " as to blood, and think, because the 
record says " Israel " shall arise from the dead, that the seed 
of Abraham are intended by inspiration. By no means. Any 
race, save such as have descended from Cain and Ham, and 
as such are cursed of God, may lay claim to "Israel" if they 
will. Israel was not a blood so much as it was and is a char- 
acter, or quality. The Israelitish nation was one of character, 
or quality, in its theory, and was organized at first out of He- 
brew blood in the main, but not altogether so by any means. 
The leading tribe in the nation was very far from being strictly 
Hebrew. We mean Judah's. Judah married Shuah, a Ca- 
naanitish woman, by whom he had three mixed-blooded sons, 
and perhaps a number of daughters, as his house proved to 
be a very prolific one. He also had two other sons by his 
daughter-in-law Tamar, who was not of the house of Abra- 
ham, and is supposed to have been a Canaanite; and of Pha- 
ros, one of these illicit, mixed-blooded sons, came Christ-Sal- 
mon, a prince of Judah, who married Rahab, the harlot of 
Jericho, who hid the spies: and of Salmon's line came Christ- 
Boaz, another prince of Judah, who married Ruth, the Moab- 
itish woman ; and of this man Boaz and this Moabitish woman 
came Christ. Again, Solomon, the king, marries Naaraah, a 
heathen woman, who became the mother of King Rehoboam, 
who is in the direct line of Christ. So it is clear that Christ 
is mixed in his blood again, and again, and again. Then, was 
Christ a Hebrew? According to his chronological line he is 
made a Hebrew, for the chronology was always reckoned from 
the male side of the house and not from the female. So while 
according to his male blood he is a Hebrew, on his mother's 
side he is very far removed from it, for this showing makes 
him only one sixty-fourth part Hebrew. Was he, then, an Is- 



THE KINGDOM OF ISRAEL. 291 

raelite? He was, in the fullest possible sense, without any ad- 
mixture of character. His "character," and not his blood, 
made him an "Israelite;" and just so the character, or qual- 
ities, of the nation made it an " Israel." The nation, then, was 
not a government of "blood," but of character and qualities 
— of a peculiar complexion or type. It was of a particular 
theory ^overnmentally, which theory is to be known by what 
the Bible says upon the subject; and of whatsoever complex- 
ion in theory the nation was which Joshua organized under 
the direction of Deity, and which subsequently died — died 
only in its theory and not in its people (the people went into 
captivity) — just the same thing in theory is to be resurrected 
according to the Bible promises or prophecies. 

Joshua's government, we say, was a theocracy, as God was 
its acknowledged head; next a democracy, as the people were 
the sovereign, or primary, part ef the government, as being 
next to God; and next a representative republic, and then 
states-rights, as the states, or tribes, existed as separate and 
independent nationalities; and last a confederacy, as they were 
bound together by a constitutional compact between the thir- 
teen several states. Then, we say, if this theocratic, demo- 
cratic, republican, states-rights confederacy of thirteen states 
died — and this no one questions — it will appear at resurrec- 
tion just as it was before death. If it died in thirteen mem- 
bers of nationality, then it is clear that if the thing that died 
is to be resurrected we may look with confidence for a nation 
of thirteen members to arise to life again — not simply a na- 
tion to arise, or grow up, from or out of thirteen families of 
blood, for the separate tribes were no more tribes of blood than 
was the whole nation. That the difierent tribes of Israel 
were each a separate political organization in the old con- 
federacy, just as they are in modern Israel, is quite plain from 
the Bible teachings. It was the only nation that was theo- 
cratic, democratic, republican, states-rights, and a confederacy 
of thirteen. 

The above facts should be satisfactory to the most skeptical 
upon the point in hand — that is, that the separateness of the 
tribes, as enjoined by God, had reference to them alone as 



292 THE KINGDOM OF ISRAEL. 

states, or national organizations, and not to blood. And es- 
pecially will this appear so when we remember that there was 
no law forbidding intermarriage between the several tribes, 
or between the house of Jacob and the heathen world, with 
the exception of the Canaanitish nations "whose land they 
were to possess." These Canaanitish nations they were to 
dispossess and "utterly destroy,^' and not to marry or give in 
marriage to them, while with other nations they had not only 
no law forbidding to intermarry, but had a positive law pro- 
viding for that very thing. (Deut. xxi. 10.) They "inherited'' 
by states, they settled by states, organized as states, and elected 
their officers of state in each and every state. Numbers xxxiii. 
64: "Ye shall divide the land by lot for an inheritance among 
your [thirteen] families [tribes], and to the more [in tribe] ye 
shall give the more, and to the few [in tribe] ye shall give the 
less; every man shall be in the place where his [tribal] lot 
falleth. Ye shall inherit according to the tribes of your 
fathers." So thev "inherit'' bv tribes, and settle accordins: 
to the inheritance, and then they organize as tribes or states. 
DeuteronoTiiy xvi. 18: "Judges and officers [of state] shalt 
thou make thee in all thy [tribal] gates which the Lord thy 
God giveth thee throughout thy tribes." They, the people, 
were to elect, or "make unto themselves.'' They were not 
appointed over them, but they made them. The number 
thirteen is requisite for the restored or resurrected Israel to 
consist of; for, as before remarked, if it had risen at first in 
thirteen states in confederation, and died as such, so at its 
restoration to life — national life, not individual — it must con- 
sist of thirteen confederate states, as indeed this Israel did 
which arose in 1789, A.D. ; and also that in this Israel five fe- 
male lots must be found — and that they do exist in said Israel, 
we have shown in our former edition in 1864, and again in 
the first part of this edition. So we will but here repeat 
their names — "Maryland, Virginia, North Carolina, South 
Carolina, and Massachusetts." This is so very remarkable 
that to our mind it amounts to a positive demonstration 
that the United States, so called, of 1789, is the fulfillment 
of the promise made to Manasseh at the time Jacob blessed 



THE KINGDOM OF ISRAEL. 293 

his sons, telling them what was to be their lots in the '' latter 
days." 

We will now consider, historically, this nation as restored 
to life in Ezekiel xxxvii. 1-14» We say, as before, that the 
United States of America is the restored Israel referred to by 
inspiration, for it matches as perfectly as form to type, and 
lacks nothing whatever. The fourteenth verse leaves them 
one confederate harmonious whole of thirteen severalties ; 
the fifteenth verse announces a new and quite a different vis- 
ion, or word from God, from that which had gone before, and 
had closed with the fourteenth verse, and refers to a time 
some seventy-two years later, more or less, and at the time 
referred to the nation which had been resurrected to life was 
divided, or broken asunder as a dry stick. That broken state, 
or dissevered condition, now exists (March, 1865), and the 
healing of this breach must occur before the battle of "Ar- 
mageddon," which follows in the thirty-eighth and thirty- 
ninth chapters, as before noticed, for "all Israel,'' marshaled 
upon the mountains of Israel, join in that terrific conflict of 
arms, and are victorious in a triumphant sense. Peace fol- 
lows, and then the fortieth chapter is in proper chronological 
order for announcing the great and glorious, long and oft-re- 
peated promised restoration of Israel under the Lion's rule — 
a restoration with peace and prosperity that is endless, ^o 
more war, no niore the sword and spear, but in their stead 
the plowshare and pruning-hook. No more sorrow, no more 
weeping and wailing, in a civil sense ; no more death or part- 
ing, in the same sense ; no m6re a national night of eighteen 
hundred years, more or less. All such expressions, when 
used in connection with the restoration of Israel, must be con- 
sidered as being of the same nature as the restoration, and 
that being civil or national, so also must be the death, daj^s, 
nights, sorrow, etc. They do not teach that man shall never 
weep and wail as individuals on account of the effects of sin; 
they do not mean that we, in our physical natures as men 
and women, shall never die; they do not say that day and 
night, as to our solar system, shall be so changed as to be "no 
night there;" they do not teach the idea that we shall no 



294 THE KINGDOM OF ISRAEL. 

more have any " need of the sun and moon in that day " as 
solar and lunar lights; but they do teach that the old political 
sun, or State, and moon, or Church, are now, under this new 
order of things, dead, or blown out. They have run their 
race, as the nation had, under an old, or typical, dispensation 
that is now '* relieved'^ by the new one; and under this 
"new," or realizing, dispensation we have "all things new;" 
and if so, we have a new "sun that no more goes down,'' and 
a new moon, or Church, "that no more withdraws herself." 
Thus the State, as the sun, and the Church, as the moon, go 
on in perpetual prosperity; they are never again to suffer de- 
cay — never to decline, or "go down." This order of things 
maintains when the ship of State arrives in port and anchor 
casts at Jerusalem after "the battle of that great day," or 
"Armageddon ;'' maintains under the grand restoration opened 
up in the fortieth chapter of Ezekiel. The whole of this 
restoration is set forth in strong symbolic figures — figures to 
be realized in facts. The twelve tribes in the forty-eighth 
chapter are, in figure, settled as of old from sea to sea, to be 
realized in fact by all the literal tribes, or states, of Israel 
under the Lion's head. The temple is, in figure^ rebuilt in 
splendor that dazzles, to be realized by a Christian State in 
fact They who read Ezekiel and endeavor to receive what he 
says as literal will ever have insurmountable dilficulties to 
arise in their pathway of investigation. An(l the same re- 
marks are applicable in a very large degree to all the pro- 
phetic parts of the Bible from Genesis to Revelation, but es- 
pecially is it so of Ezekiel and John the Kevelator. Under 
every symbolic figure, parable, or riddle, lies a latent or in- 
dwelling fact that becomes more forcible and patent by the 
figure used. Expect, then, the fact, and drop the figure. 
The prophet saw the figure; we are to see and realize the fact. 
And as we have aflirmed that the time of the return of the 
chariot throne, or ship of State, was "at hand," do not let any 
one misunderstand us and expect to see the sights whicli Eze- 
kiel saw in this grand return, or restoration, for Ezekiel saw 
only the shadow; you are to see the substance. Though close 
at hand this ship is yet at sea, with "Armageddon " between 



THE KINGDOM OF ISRAEL. ^ 295 

her and her anchorage, and ere she anchors in the haven of 
eternal rest at "Jerusalem" she must receive on hoard the re- 
mainder of her crew, left on the hanks of Chebar, being the 
northern tribes, for she anchors not with a dissevered house — 
not with Judah's house alone ; Joseph must come too. 
"Ephraim may 2/e^ eat Manasseh," and "Manasseh may ye^ 
eat Ephraim, and they together may seek to devour Judah," 
as is now fearfully realized. But it matters not, for " the envy 
of Ephraim shall depart, and the adversaries of Judah shall 
be cut off; Ephraim shall not envy Judah, and Judah shall 
not vex Ephraim." This bad state of feeling and condition 
of things as they now exist shall cease, and no vexatious or 
envious spirit will be found. And then "they shall fly upon 
the shoulders of the Philistines toward the west; they shall 
spoil them of the east together; they shall lay their hand 
upon Edom and Moab, and the children of Ammon shall 
obey them." So "they" shall become one "hand," one 
power, one nation. "They" — Ephraim, Manasseh, and Ju- 
dah — become one b}^ being "together," and are "no more to 
be divided," or severed, as at this time. "All Israel" was 
represented by the throne as seen on its return from the east. 
So "all Israel" — Ephraim, Judah, and Manasseh — must be 
found on board the ship when she anchors at Jerusalem. 
Look not, however, for a visible ship or chariot throne, but 
rather for a pure theocratic, democratic, republican, states- 
rights confederation of " all Israel " under the Lion's house, 
for that is the identical thing symbolized by the throne and 
its Deity. Look not for " four living creatures," with four 
faces each, standing at the four corners and forming this 
nether throne, but rather look for all the sovereign states of 
regenerated " modern Israel " in confederation as forming the 
governmental throne of power subsidiary to the states, who 
in turn are subsidiary to the people. Look not for a platform 
of material substance for the above to rest upon, but look for 
the organic law or constitution as the base for this portion of 
the throne. Look not for the horizontal wheels within wheels, 
upon which the four beasts are represented as standing, but 
rather for the sovereign state governments upon which the 



296 , THE KINGDOM OF ISRAEL. 

confederate throne, or government, rests through the medium 
of the constitution. Look not for "burning wheels" that 
*'run and return as the appearance of a flash of lightning," 
bearing upward and onward the whole superstructure, but for 
a sovereign individual people as a democracy upon which the 
sovereign states rest, and by whose sovereign powder and aid 
the government must advance as lightning to the east, west, 
north, and south, in her onward progress toward universal 
empire. Look not for fiery coruscations " to ran up and down 
among the living creatures," but look rather for a pure ele- 
ment — as fire — of a political character to exist at the seat of 
government, as a congress that these four living creatures 
represent, and to pervade the whole administrative policy; an 
element that, like fiery flashes, shall "run up and down" in 
its active mission of purging and keeping clean the confeder- 
ate Israel by warding ofl[' impurities. Look not for visible 
flashes of lightning to go forth from the throne, or confeder- 
ate head, accompanied by thunder, but for lightning flashes 
in a political sense, to emanate and go out from the govern- 
ment in voices of thunder, or "as a noise of many waters," 
giving notice of and heralding the approach of the "chariot 
throne,^' whose "wheels roll in fire," that the nations of earth 
may have notice of its resistless force and lightning speed, 
"and may govern themselves accordingly,'' for it will brook 
no opposition in its onward march to universal empire. Look 
not for a sea of glass as clear as crystal "before the throne,'' 
but for a pure people, en masse, solid and immovable as a 
glassy sea, and not like a sea of muddy water, " when it can- 
not rest," ever in discontent, and "casting up mire and dirt." 
Look not for seven lamps of fire "burning before the throne " 
on all fronts, but rather for a pure, unadulterated, unsectarian, 
universal spirituality, thus to be and go before, or in advance 
of, the throne of State; and like the State, it is built out of 
and rests upon this solid transparent sea, or pure people en 
masse. The Church thus precedes the State in the regenera- 
tion of the world, but it is represented as only in the imme- 
diate advance of the State, and the State in her immediate 
wake. They are never to join, and never to separate; twin 



THE KINGDOM OF ISRAEL. 297 

sisters, they move on in close communion for the practical re- 
demption and restoration of earth to her Eden purity. Do 
not forget that the throne fronts east, west, north, and south; 
and that being so, "before" is applicable to all fronts. This 
shows the throne, or civil nation, to be in the midst of the 
sea of living souls, and surrounded by the Church, which 
leads on to universal triumph of Church and State. 



CHAPTER IX. 



Conclusion. 

WE are brought to a close of our views of the structural 
form of the symbolic chariot throne of Ezekiel and 
John, and its acconipanin)ents and surroundings, and also of 
our views of the significancy and symbolic meaning of each 
and all. We might have been more full and minute, and a 
little more speculative; but being a novice in this line of things, 
we have thought-best to keep close in shore with our little 
craft, and not venture out into deep waters, lest we might 
^''go down.'' We have, doubtless, omitted or failed to say 
some things that will seem quite necessary to some who 
may read what we have said. We do not pretend that we 
have given every attendant upon the throne, or every sym- 
bolic meaning that may attach to them. This we did not 
propose to do in the outset, and think we have fully done all 
that we hoped to do, and more; for as we have advanced step by 
step in our investigations of this very interesting subject of the 
throne of Israel, we have had new lights to break in on sev- 
eral points of importance. At the same time, we regret that 
we have been hindered from saying much that we would have 
said, by the peculiar circumstances surrounding us in these 
days of fulfillment of political prophecies. There are certain 
things "noted in the Scriptures'' that we have "noted," but 
from prudential considerations must not now give them, 
though the time is not far distant when we shall be at liberty 
to do 60. We sincerely hope that what we have been per- 
mitted to say may prove " helps " to some of our readers. We 
trust we shall all learn to read the sacred Scriptures with more 
interest and undivided attention, and never to attach non-'im- 



THE KINGDOM OF ISRAEL. 299 

portance to any thing said therein ; to read it more analytic- 
ally, and never to suppose that syllables or words were added 
simply "to fill up/' or^o give metrical lengths, or to round 
off periods, but rather to consider that every letter, in its own 
proper place, is possessed of inspired importance; that we 
may all learn that when the Bible says in plain, unambigu- 
ous, and unsymbolic language that Christ is a "prophet, 
priest, and king," it means just what it says, and not that 
he is only a prophet, or only sl priest, or at the most it meant 
that he is a priest and a prophet, and thus leave out the king. 
If he was not a king, then we may question the scriptures 
that call him a priest, or a prophet, and thus be led to doubt, 
or disbelieve, any other plainly stated fact. And on the other 
hand, we trust that we shall learn and never again forget that 
a vast deal of the Scriptures, embracing the Psalms and pro- 
phetical parts of the book, is given us in symbolic and highly 
figurative language, but at the same time is its own interpreter, 
or literalizer; and this we can see if we watch narrowly for 
it, and thus be enabled to apprehend the thing designed by 
the figure. Our Saviour's parables come in under this head, 
and are forcibly instructive by the figures used. We are fully 
persuaded that the time is not far distant when the prophet- 
ical parts of the Bible will be considered as almost purely na- 
tional in their first and leading sense, and addressed to the na- 
tional Israel of God as a mass; and, consequentlj^; that the 
prophets were teachers of civil duties to God rather than spir- 
itual guides. The high-priests, in one of their ofiices, were 
sacrificial and ministerial, and were the forerunners and types 
of Christ as a preist, and not as a king. David, as a king, 
was his forerunner and type as a king. Christ was the kingly 
son of the kingly David, and not a son of the man David. 
The high-priests were not only the spiritual heads or guides 
of the nation, as seen in their annual offerings in the most 
holy place, but also the chief ministers of state. The Psalms 
are, for the most part, national hymns, sung to the praise of 
God and his Christ for national success and deliverance. 
Some are coronation hymns of Christ, the king, while others 
are prayers for national deliverance, and the overthrow and 



800 TEE KINGDOM OF ISRAEL. 

destruction of the nation's enemies; and not a few are con- 
fessions of sin upon the part of the king for his people ; some, 
again, are confessions of the man David. In David's prayers 
against his enemies we dare not say that as good and pious a 
man as he was could pray for the souls of his enemies "to go 
down quick into hell." All such prayers are political, and 
against his national enemies, that they as national enemies 
may quickly go down to hell, or the grave; that as national 
enemies they may die, which does not necessitate even the phi/s- 
ical, or personal, death of man. A nation may die, and not a 
single person may perish ; and so may a nation be resurrected, 
and not a single dead person be restored to life — "a nation" 
as to its national existence, and not as to its individuals. But 
if necessary to the national deliverance, he might pray for the 
personal death of the nation's enemies, yet at the same time 
he was bound to pray for the salvation of the souls of those 
enemies. He could not, as a good man, pray for the destruc- 
tion of the soul of an enemy, for we are taught to "pray for 
our enemies," and render to them good for the evil that they 
may do us. "Enemies," in this last passage, are personal en- 
emies against ourselves, and not against the nation. "Per- 
sonal enemies" we must forgive (provided they manifest re- 
pentance) and pray for, if we ask or expect forgiveness from 
God. "For if ye forgive not men their trespasses, neither 
will I forgive you," says God. Political enemies — that is, the 
enemies of our country — we are taught not to pray for, but 
rather to pray for their overthrow; not the overthrow in death 
of the persons and souls of men as individuals, but death as a 
nation, or as national enemies. If w^e do not take tfcis two- 
fold view of the Scripture teachings, we are ever running into 
irreconcilable errors, and the consequence is the begetting of 
doubts in our minds, that are naturally prone to skepticism, 
or iniidelity, and many are hereby "made weak," and finally 
fall from their steadfastness. 

We will cite another case in which David is the character for 
illustration. It is said that David was a man after God's own 
heart — that he was perfect before the Lord — that no fault was 
found in him "save in the matter of Uriah, the Ilittite," whom 



THE KINGDOM OF ISRAEL. 301 

he murdered in the coldest blood imaginable. A parallel can 
scarcely be found in the blackest annals of blood and lust to 
match this double deed of blackness on the part of David. 
Well, it is set down as a sin against him — as an only sin. How 
shall we reconcile this with the very, very frequent confessions 
of sin and iniquity on the part of David, or with his great sin of 
numbering Israel, for which sin God's wrath was turned loose 
upon the nation, and "seventy thousand" of her choice men 
were " smitten down?" How could David's heart smite him for 
this act, and he confess, "I have sinned greatly in that I have 
done " in numbering Israel, if he had been " perfect before the 
Lord," or sinless all the days of his life, " save in the matter of 
Uriah ?" It is useless to say more of this great sinner and his 
sinless life, for all who read his Psalms must at once acknowl- 
edge that he lies most egregiously in making his oft confes- 
sions of sin, if he loas not guilty. So we may take either horn 
of the dilemma, and it will prove him to be a great sinner. 
If his oft and seemingly most hearty confessions are false, 
then they make him a very great liar; and if his confessions 
are true, then that makes him a great sinner. Thus he i& 
shown to have been a great sinner, while God says "he was a 
man after his own heart," and had sinned not, save in the one 
instance noticed. We do not speak thus in a light or trifling 
manner about things of sacred moment, but it is well to call 
things by their right names, and set every Bible character in 
his true light, as saint or sinner, as king or priest, as a prophet 
or as a mere man of single individuality. We admire the 
character in general of David as a man, or as an individual, 
but vastly more as a prince. He was a great sinner as an in- 
dividual man, as his hearty confessions and unfeigned peni- 
tence prove. While he committed but one sin as a king or 
prince — and that "one sin " was that he, being the administra- 
tive head of the government, presumed and assumed the right 
to murder a man, his equal, without even any charge of sin 
or disobedience to law — it was an act of assumption or abuse 
of power not sustained by God, who formed the political com- 
pact and defined the status of the ruler and subject. His office 
was purely administrative, and in no sense was he a lawgiver. 



302 THE KINGDOM OF ISRAEL. 

His official position as a king gave hinri no personal rights or 
prerogatives over the personal rights of the lowest person in 
his realm. Uriah was his equal in every political sense of in- 
herent right, and had just as much right to murder David, 
the king, as he had to murder him. If Uriah, or any subject, 
had incurred the penalty of death by a violation of law, then 
it would have been the bounden duty of the administrative 
head to put him to death; but otherwise it was as much 
his duty to shield hini from punishment. All are "sover- 
eigns" in "the kingdom of Israel," and one citizen has no 
more civil rights than another. As a man, David was a "sov- 
ereign;" as a king, he was "the servant of all." (When we 
use the term "citizen," we do not mean every person, for we 
hold that many men, and persons not men, may belong in 
some sense to the kingdom of Israel and yet not be citizens. 
Minors of males and all females are not citizens; foreigners 
also, while residing in Israel, are subjects of the law, but not 
citizens. Again, slaves and other races are not citizens.) 
We return and remark that this view, or exposition, of the 
subject of David's one sin, and many sins, makes the whole 
matter of difficulty quite plain, and reconciles the seeming 
contradiction between known and acknowledged facts on Da- 
vid's part, and of God's acquittal of him of sin, "save in 
the matter of Uriah." And while it settles this seeming 
contradiction, it also settles the fact that we have elsewhere 
contended for, viz., the equality of the citizens, and their in- 
dividual sovereignty, as standing next to God^ the only un- 
delegated sovereign. That is, the sovereign citizen stands 
between God and the organic state government. God first, 
the people as citizens second, the organic state govern- 
ment third, and the confederate government fourth, while the 
executive or administrative head — call him president, judge, 
or king — is fifth, and is thus the farthest removed from inher- 
ent sovereignty in God. David disregarded this order, and 
placed himself in the Jirst position — that is, in the place of 
God — while his lot was fifth as administrator. Yea, he goes 
farther yet and leaps overall, and assumes to do more than 
God, and takes the life of a good man without cause or law. 



THE KINGDOM OF ISRAEL. 303 

and all for selfish ends, to the detriment of the State. As a 
citizen, not clothed with administrative duties, David stood 
in his "sovereignty" with his coequal fellow-citizens in the 
second lot, or next to God ; but as a prince, or president, be- 
ing purely administrative, he stood in the fifth lot, or farthest 
removed from God, the source of all power. The authority, 
or power, to be exercised by a prince, is not his own, for he 
has none, but it is the power or authority of the sovereign 
citizens, himself in his individuality being one of them. The 
king — that is, the king we speak of from the Bible — had no 
lawgiving or discretionary power; he was to have *'a copy of 
the law to read therein, and not to turn to the right-hand or 
to the left to do more or less" than the law would sustain. 
He was in fact "the servant of all," and nothing more. But 
when speaking of David's confessions of sins, and calling hira 
"a great sinner," it were well to guard against construing all 
of his confessions of sin as being his individual sins, for such 
is not the fact, or else we would have him be one of the most 
wicked and corrupt mortals that ever disgraced the earth. He 
did sin as a prince once, and only once, for so sorely was he 
chastised, and so unfeignedlj^ did he repent and pray for for- 
giveness, that he was careful not to repeat it, or commit an- 
other breach of the political law. But again, as a prince, or 
ruler, he often confesses the sins of his people as a whole na- 
tion, and these sins were, of course, civil or political; for he, 
as a prince in his proper place, confesses and prays for his peo- 
ple — for their national prosperity — while, as before noticed, 
he prays for the destruction of the national enemies of his 
people. 

We will notice in this connection another "great sin " of 
David's that we have already mentioned: it is that *of num- 
bering Israel, for which "seventy thousand '^ of his host per- 
ished, while he confesses, " I have greatly sinned in that I 
have done;" so it was "a great sin." Now, at first thought, 
we may be disposed to rank this as a political sin, or as a sin 
of a prince in his place as prince, for the reason that he, as a 
princej ordered the numbering of Israel. As a prince he 
murdered Uriah without cause or law, hence his act was a 



304 THE KINGDOM OF ISRAEL. 

civil, or political, sin, of which character of sins, as before 
said, he committed but the one. The numbering of Israel 
being a civil or political act, and yet declared to be " a great 
sin," it would seem that it also was a political sin; but not so, 
for there was no breach of any civil law in numbering Israel, 
and where there is no breach of law there can be no sin. Is- 
rael had been numbered various times before. They were 
numbered when Jacob and his family went down into Egypt, 
and when, under Moses, they left the land of bondage, being 
at that time "six hundred thousand that drew the sword;" 
and at other times that it is useless to mention, as Bible read- 
ers know the fact. Then, if it was not a breach of any civil 
law, but in accordance with long-established custom which, 
as a precedent, became law, we are safe in saying it was not 
a civil or political sin, though the act of numbering was a civil 
act. Then the question arises, Wherein did the sin consist, 
and what was its nature? We answer, Its nature was moral, 
or k sin of the soul, or against the soul. It was a personal 
sin of the man David, and not of the prince; for if prompted 
by his known duties as a prince he had numbered Israel — as 
it had often been done before — it would have been no sin in 
any sense. So we say it was not a civil sin, but a breach of 
the moral law instead of the civil. Wherein, then, did the 
sin consist? It consisted, in the first place, in pride, which 
led, in the second place, to the rejection of God. God had 
taken him in his boyhood from following his father's flocks 
and set him as chief shepherd over his people Israel. At first 
his God tries his faith with a mere handful of adventurous 
followers. Hunted as a fox — or as he styles himself, "a flea" 
— by Saul and the many ten thousands of Israel, he is sustained 
by "faith in God." He is next set as the head of Judah's 
tribe, and formally crowned king. He now comes out of his 
caves and strong hiding-places and takes the open field against 
the house of Saul, who led on the twelve tribes of Israel 
against David's little flock of one tribe. Seven long years of 
bloody strife between the adverse houses of Saul and David 
pass away, and lo the shepherd-boy at Judah's head prevails 
"by faith in God." God now places him formally upon the 



THE KINGDOM OF ISRAEL. 305 

throne of Israel without a rival in all the nation. He still 
has "faith in God," and leads his shepherd's host in triumph 
against the surrounding heathen nations, which, in rapid suc- 
cession, become his tributary subjects. Success crowns his 
every effort, and he bids fair to soon become an Alexander, 
in want of more nations to conquer. Just here " pride " finds 
a lodgment in his poor human heart. He had taken deep root' 
in a rich soil by living waters, and had wide-spreading branches 
that sheltered the surrounding hills. His greatness he knew 
not, and pride whispered, "Number thy strength," "count 
thy mighty power." He listened, and thought it was the 
voice of a God, "and turned away to be a god himself." Is- 
rael's God had been his God till now. He once felt the need 
of aid from Israel's God, and that feeling in faith always brings 
the desired help ; but now he is full grown, and can stand 
alone — that is, stand in the strength of his heretofore victori- 
ous hosts. He cared but little hitherto about numbers, for 
he had learned that " God could deliver by few as well as by 
many ; " but since he had determined to " rely upon his own 
right-hand," "and be a god himself," it were a matter of pru- 
dence to ascertain his exact strength; and accordingly he gave 
orders to Joab to " number Israel.'' The far-seeing Joab and 
the elders of Israel thought it bad policy, and tried to dissuade 
the proud David from his purpose; but "the voice of the 
king prevailed," and Joab reluctantly went forth to " number 
Israel." The sequel is written by inspiration. "Seventy 
thousand" of that numbered host must perish to teach Da- 
vid, and all subsequent Davids, and their numerous armies, 
that within themselves "they are as nothing; " that "few or 
many," their strength is in God alone. Thus it is clear to 
my mind that this sin of David's was not the simple act of 
numbering Israel, but it was his rejection of God, which was 
seen in the act of numbering, and was a breach of the moral 
law, and not of the civil. Pride prompted him to number Is- 
rael, and then to trust in his numbers and not in God. Why 
God smote down " seventy thousand '^ of the choice men of 
Israel, who had no hand in this sin of David's, and did not 
rather "smite" David, is a trouble to many minds as to the 
20 



306 THE KINGDOM OF ISRAEL. 

justice of God ; and among others it was a trouble to us until 
we learned to consider the Bible as a book of dualities in 
teaching us that man is a civil and spiritual creature, and as 
such needed a civil and ecclesiastical law, or guide ; that God, 
for civil ends that might also lead to triumphant ecclesiastical 
ends, may "cut off" men, and whole nations even, and yet 
save the souls of all such ; that God may overthrow in phys- 
ical death for the good of spiritual life. In the death of the 
"seventy thousand" who can say that one soul was lost? 
Paul thought that " it was far better for him to depart," or 
die as to his physical man. Many are "taken from the evil 
to come " as an act of mercy on the part of God. It was 
doubtless a "deliverance" to that host, while it served the 
wise ends of Providence in teaching all subsequent Davids 
not to trust in numbers, or horses, or chariots, but in the liv- 
ing God. 

It will thus be seen how very important it is for us to 
read the Bible with all eyes and perceptive faculties " wide 
awake," and never forget, but at all times remember, that the 
Bible was given to man as a dual or twofold creature, for his 
instruction in his twofold capacity, to the end that he might 
glorify God in his twofold character as a civil and spiritual 
creature, and thus fulfill the designs of his creation. Perhaps 
the dualism of the Bible is nowhere more positively and forci- 
bly taught than in the simple fact that "two tables" of law 
were given from Mount Sinai, and that one of these tables 
teaches us our duties or spiritual obligations to God, and the 
other our duties or obligations to each other as civil and social 
beings, as well as our civil obligations to God as the only civil 
fountain. If the law here given is not plainly twofold, why 
was it given upon two separate tables ? and why is the spirit- 
ual so prominent in the one table, and the social equally so 
in the other? Answer this, ye who object to the views we 
have advanced upon this head. And again, " the cloven 
tongues of fire," manifested on the day of Pentecost, bespeak 
the voice or word of God to be proclaimed in Church and 
State, for so Christ himself, as well as his apostles, taught. 
He enjoins obedience to the Jewish civil rulers upon his dis- 



THE KINGDOM OF ISRAEL. 307 

ciples, saying unto them : " The scribes and Pharisees sit in 
Moses's seat; all therefore whatsoever they [as the representa- 
tives of Moses] bid you observe, that observe and do." And 
Paul says: "Be subject unto the [civil] powers that be, for 
the powers that be are ordained of God." Again, "He is 
God's minister attending upon this very [civil] thing," and 
"he beareth not the sword in vain." All these and many 
similar passages go to prove God's care and provision for his 
dual creature. " Sitting in Moses's seat " was simply occupy- 
ing the position, or place, in the nation that Moses had for- 
merly occupied, which we all know was an administrator of 
law ; he was, in short, the civil head of the nation, as Aaron 
was the ecclesiastical head. But when Christ was addressing 
the multitude and his disciples, the scribes aud Pharisees were 
the chief civil personages ; " all therefore whatsoever they bid 
you observe, that [you must] observe and do." "All" civil 
things were in their administrative hands, and they had no 
right to command otherwise than in civil matters. In eccle- 
siastical affairs they had no authority. Again, " the two-edged 
sword " bespoke a twofold authority in God's word ; his word 
is called "the sword of the Spirit," and is said to possess two 
edges. "Two-edged" does not signify a degree of keenness 
in this sword above a one-edged one, but that like a " two- 
edged sword" it cuts in two directions; that is, his word as 
a sword ruled, or was the law, in Church and State. What 
more is needed to prove the dualism that runs through the 
whole Bible ? Who could read the Psalms, or any other part 
of the Hebrew poetry of the Bible, to profit, unless they paid 
strict attention to this ever-present dualism ? It will keep the 
eye ever upon the two departments of God's law and people. 
Those who fail or refuse to see or read thus deny themselves 
immeasurable pleasure and profit, and dishonor God. 

Just here it may not be amiss to recur to this one sin of Da- 
vid's " in the matter of Uriah." It was " one " as to its civil 
nature, but two, or twofold, as to the dual nature of the actor. 
Its civil nature we have discussed, and shown that in that 
sense it was the sin of a prince, or a breach of the civil law 
that defined the status of the prince and the subject, and that 



308 THE KINGDOM OF ISRAEL. 

the prince, David, had no civil right to take the life of any 
citizen except by due course of law; but having done so, he 
was guilty of a civil sin. But while this is so, his sin does 
not stop here, for it was a moral sin, or sin of the soul, for 
him to imbrue his hands in the blood of his fellow. If a 
prince, or ruler, commits a "sin of ignorance," as they often 
did, they are not charged with moral guilt. But this sin of 
David's in taking the life of an innocent man was not " a sin 
of ignorance," but was a cool and deliberately premeditated 
act of blood, prompted by lust, and perpetrated against the 
patriot Uriah, in the person of his wife, while he was in the 
" tented field." Let the reader turn to 2 Samuel xi. and read 
it entire, and I am persuaded that he will agree with me that 
"_a parallel can scarcely be found in the blackest annals of 
blood and lust to match this deed of double blackness on the 
part of David." It has, in fact, no parallel in all the historic 
realm of the past, when we take in the whole from beginning 
to end, as given by the sacred historian. His moral sin in 
this affair was more than trebled, while his princely, or offi- 
cial, sin was one. He sinned in looking upon the woman to 
lust after her; he sinned again in the act of lust; he sinned 
also against Uriah in this act of lust, and in sending for Uriah 
to come home to his wife, thereby intending to make it ap- 
pear that Uriah was the father of the illegitimate child of his 
own lust ; and when Uriah refused to see his wife he, David, 
coolly and deliberately determines upon the murder of the 
good man, and then to seize upon his wife, both of which 
he did. 



Note. — " The Chariot Throne " of the God of Israel (or Part Second), in- 
troduced and discussed in the nine preceding chapters, brings us properly 
to the consideration of the seals, trumpets, and vials, for as soon as the 
prophet had finished his introduction of the throne and its adjuncts in 
chapters four and five, he then, in the sixth, introduces the unsealing 
process ; therefore the unsealing should at once be considered. But in 
1880 we published a small volume containing our views on the seven 
seals, vials, and trumpets of Kevelation, and in connection with this, and 
preceding it, we gave the public " The Western Star of Empire " in five 
chapters; and not to disturb the arrangement of that publication, we have 
printed it here as it then appeared, which gives " The Western Star of 
Empire " before the exposition of the seals, trumpets, and vials. So now 
the reader, if he prefers, can pass over Part Third to Part Fourth, or " The 
Seals, Trumpets, and Vials," and read the eighth chapter there first, as it 
should be considered immediately after the Chariot Throne. " The West- 
ern Star of Empire," or Part Third, is without preface or introduction, 
while " The Seals, Trumpets, and Vials," as Part Fourth, have a preface. 
As entirely new matter, and written in 1882, we follow "The Seals, 
Trumpets, and Vials" with our views on Revelation xii., xiii., xvii., etc., 
in chapters nine to fifteen inclusive, being a continuation of Part Fourth. 



Part Third. 



THE WESTERN STAR OF EMPIRE, 



y 



•CONTENTS, 



CHAPTBR PAGE 

I. Purely Historic 315 

II. Prophetic and Historic 325 

III. The Prophecy of Obadiah 336 

IV. The Prophecy of Obadiah (Continued) 351 

V. The Prophecy of Obadiah (Concluded) 356 



CHAPTER I 



Purely Historic. 

Westward the course of empire takes its way, 

The first four acts already passed, 
The fifth shall close the drama with the day. 

Time's noblest ofispring is the last. 

— Bishop Berkeley. 

WE propose to change Bishop Berkley's lines above, to 
make them harmonize with prophetic and historic 
utterances: 

Westward the star of empire takes its way. 

The first four acts already passed. 
The fifth and sixth will each demand a day, 
Time's noblest child — the seventh and last. 

We much prefer "star" in the first line to "course," since 
the direction of the empire had already been indicated by 
"westward." We accept the statement in the second line 
that "the first four acts [are] already passed" — that is, the 
empire of the "star" has already occupied four stations in 
time in the progress of her movements to the west. But that 
the "fifth" step, or station, shall "close the drama" of the 
empire we do not hold, for the prophecies of the empire clearly 
indicate that there shall be a fifth and a sixth step, or station, 
to be succeeded by a seventh, as the culminating station, and 
as "Time's noblest offspring [and its] last" in a national or 
governmental sense. 

This is not exactly in the language of inspiration, but in- 
spiration teaches us that the " star of empire," under the 
direction and sanction of God, has ever been from east to 
west, diverging to the right and left as she advances, and oc- 
cupies from first to last seven stations in time ; and this we 
have undertaken and propose to exhibit to the entire satisfac- 
tion of all open to prophetic and historic evidences. We 



316 THE KINGDOM OF ISRAEL. 

learn in the very beginning of the population of the earth, 
which looked, of course, to universal civil empire, as population 
should seem to necessitate organic civil fabrics, that its first 
settlement was declared to be "eastward in Eden." (Gen. ii. 
8.) That is, "Eden" was a country, known as such — a sec- 
tion of the earth with definite limits of east, west, north, 
and south; for "Eden" was a part only of the earth, and 
stood as severed from all other parts, or as distinct in its 
definement with its proper metes and boundaries, and conse- 
quently had an eastern border and boundary, and also north- 
ern, southern, and western ones ; and upon this eastern bor- 
der was planted the "garden of Eden,'' in which garden the 
first pair were placed. Mind you, the land, or country, of 
Eden was one thing, and the garden was another, but within 
the former. And this garden,* being located "eastward in 
Eden," has also its limits — has its eastern and western, north- 
ern and southern boundaries, and also a point of entrance for 
its settlers to pass in at and take possession. And when God 
introduces them to their garden-home, he does so through an 
eastern gate, and the only one the garden had, so far as we 
are informed. This garden being a type of the world, the 
world, like it, is defined by the terms east, west, north, and 
south, and, like it, must have a beginning-point for its settle- 
ment, from which it moves, not in radiating lines of popula- 
tion to every point of the compass, but in some given direc- 
tion, radiating to the right and left; and this direction must 
have been east or west, for north or south it could not have 
been, since their frozen regions forbid the girdling of the 
globe with population in either one of these directions. East 
or west, therefore, it must have been, with the liberty and 
law of radiation north and south as far as climate woud per- 
mit. As to whether east or west the movement was to be made, 

*The name "Eden" attaches to the country, while the garden of that 
land was without name, so far as the sacred record is concerned. The 
poets call it " Paradise," but why we cannot say. Paul was caught up to 
paradise, or the third heaven, and Christ said to the thief on the cross 
that he should that day be with him in paradise; and if so, we suppose 
paradise was not very near the Eden of earth. 



THE KINGDOM OF ISRAEL. 317 

we think there can be no controversy, since the only entrance 
to the type, or garden, was from the east ; and if so, the same 
is true of the earth. In other words, the eastern entrance, or 
gate, of the garden was the gate to the whole earth ; for while 
the garden was a type of the earth, yet was it also a part of 
the earth, and hence the gate of the type was the gate of her 
antitype — the world. 

As it is not directly asserted that the garden had but one 
gate, and that this one was in the east, it may be asked why 
we so assert. We answer that as "God placed at the east of 
the garden of Eden a cherubim and a flaming sword to keep 
or guard the way to the tree of life," this proves most satis- 
factorily that there was but one " way " to the tree, and that 
way was from the east, and hence the east only needed to be 
guarded. This we deem will suffice to establish the fact that 
the entrance to the garden was from the east, and that all of 
the garden was west of the line of the gate, and that God pro- 
posed thus to indicate the settlement of the earth by the sons 
of Seth, who is called the " son of God," given in the room of 
Abel, whom Cain slew. As to Cain's branch of the family, 
they were never called the "sons of God," and hence not of 
God's Israel. 

Now, mark ! As the land, or country, of Eden was the first 
defined land as occupied by the human race, we conclude that 
it was the purpose of Heaven to first populate that country ; 
and in the second place, as the settlement began "eastward in 
Eden," as it multiplied and advanced, it must advance toward 
the west ; for if it moved east, it would necessarily pass out of 
Eden into the land of Nod, or vagabondism, which bounded 
Eden on the east. (Gen. iv. 16.) This last supposed move- 
ment was most evidently not the purpose of the Deit}^, for 
since he begins his settlement of man in a country designated 
"Eden," we gather from this that his purpose was to occupy 
with man that country first — to which land, as a whole, from 
the "garden" in the east, the population must go west, bearing 
north and south as it advances. The simple fact of Adam 
and Eve being thrust out of the garden does not change their 
locality as to the country, for they evidently settled them- 



318 THE KINGDOM OF ISRAEL. 

selves in the immediate vicinity of the garden. Hence we 
learn that a flaming sword guarded the gate of the garden to 
prevent their return to the same. If this sinning pair had 
dwelt elsewhere^ there was no need of guarding the way to the 
tree of life. And in further evidence of the designs of God 
— that is, his design that the population out of which his civil 
empire was to arise and move on should be from east to west 
— we learn that when Cain, by his civil act of murder, for- 
feited his civil rights in the household, he was rejected, cursed, 
and sent eastward into the adjoining land of Nod, thus sepa- 
rating the two households of elected and rejected seed — sepa- 
rating the cursed seed of Cain from the population out of 
whom God designed civil empire to arise. The cursed and 
rejected seed of Cain moves east, in his population, into the 
land of vagabondism, that could not expect civil empire under 
God, since none was promised; while "the sons of God," or 
elected seed, move west. Out of this cursed and rejected 
seed of vagabonds no civil empire, acknowledging God as 
their author, was ever to arise in the east, and none such has 
arisen; while the uncursed seed of Seth, or "sons of God," 
who was given a civil seed in the room of Abel, whom Cain 
slew, populated in their eastern beginning, and pressing to 
the west, approached an empire not to be attained before the 
•flood. Yet the movement west, in opposition to the rejected 
vagabond, eastward movetnent, clearly indicates that this 
western-tending seed was ultimately to take root in the west 
in empire. We shall see if this be correct. 

The flood coming in cuts oW the cursed and uncursed races 
of Cain and Seth, leaving only a reproducing seed in the 
house of Ham on the one hand, and the houses of Shem and 
Japheth on the other. The cursed seed of Cain, in the per- 
son of Canaan, found in the house of Ham, was not now terri- 
torially separated from the seed of Shem and Japheth, but was 
cursed with bond-service to the races of Shem and Japheth, 
and thus joined {not united) to them as an inferior race.* They 
are henceforth, as servants, inseparable from the other two races — 

*A8 to the Canaanites, or negroes, being the descendants of Cain — 
that being ethnologicalT— we discuss in another work. 



THE KliJGI)OM OF ISRAEL. 319 

first, as bond-servants to Shem, out of whom civil empire was' 
first to rise; and when the scepter of empire passes into the 
hands of Japheth, then Canaan was to be his servant. The 
family of man, populating after the flood, begins to move 
from east to west. Genesis xi. 2 : "And it came to pass, as 
they jorneyed from the east, that they found a plain in the 
land of Shinar; and they dwelt [or settled] there." 

Thus in this second populating of the earth, as in the first, 
they move from the east to the west as they increase — the 
races not now separated territorially as at the time Cain was 
cursed and sent east into the land of Nod, but kept together 
as master and servant — the one as civilly superior, and the 
other as civilly inferior. This is enough to show the natural 
tendency under the law of God to move from any known cen- 
ter of beginning toward the west as population demands 
room for expansion ; and also to show the changed relation- 
ship between the cursed seed of Cain in the house of Ham, 
and the uncursed seed in the houses of Shem and Japheth. 
At first they were cursed as inferiors, and territorially sepa- 
rated by sending one east and the other west ; but after the 
flood the curse of bond-service is fixed on the Cainites, and 
hence they remain with Shem and Japheth as servants. We 
notice in the further developed purpose of God to establish a 
civil empire tending west that he separates Abraham, a son of 
Shem — to whom the promise was first made — from the rest of 
that family for the express purpose of building up in him his 
designed civil organic body, sending him from Chaldea due 
west into the land of Canaan. (Gen. xii. 1-5.) Abraham 
takes with him in his journeyiugs west his nephew. Lot, who, 
however, was not to form any part of the said empire ; and 
upon a difference between the herdmen, or servants, of Lot 
and those of Abraham, Abraham saw the necessity of sepa- 
rating himself from Lot, and magnanimously gave to Lot the 
choice of departing to the right-hand or to the left, while he 
would necessarily take the opposite direction from that chosen 
by Lot. Abraham was called from the east to the west, and 
Lot — as was God's purpose in regard to the non-elected seed — 
"journeyed east," while Abraham, the elected seed, set his 



320 THE KINGDOM OF ISRAEL. 

face to the west (Gen. xiii. 9-12), each oue taking with him 
his legitimate bond-servants of the house of Ham. Thus, 
again and again, the elected seed of empire moves west; 
while Lot, the father of the Moabites and Ammonites — that 
ever represents central despotisms — moves east among the 
corrupt Sodomites. We follow this elected Abrabamic family, 
and after a time find in it again persons not designed to form 
a part of God's civil empire. He has twelve sons by Keturah, 
and also a son by Hagar, while in Sarah^s only son, Isaac, did 
the election stand. Abraham's Gentile children of civil bond- 
age — not personal bondage as slaves — must not be heirs with 
Isaac of civil things. Hence we learn that a separation in his 
family was necessary in order that the two seeds — the one su- 
perior, and the other inferior, civilly considered — should not 
live together on terms of equality. 

Abraham had at this time very many bond-servants in his 
house ; these he does not separate and send away from his 
son Isaac, for they were known not to be any thing else than 
the servants of Isaac, and in no civil sense his associates, 
much less his equals. While Isaac's numerous brethren by 
Keturah and Hagar were not servants, yet they were not 
Isaac's civil equals; hence the necessity of separating them 
from Isaac, while the bond-servants remain in his family. 
Thus we learn from Genesis xxv. 6 that Abraham gave gifts 
unto his sons by the concubines, and sends them away from 
Isaac his son eastward into the east country. This necessitated 
Isaac's movement to the west as his family expanded, show- 
ing most clearly that the civilly elected seed of empire, in 
every instance^ move to the west, while the civilly rejected 
seed move to the east. Is not this remarkable? Who so 
blind as not to see design, or purpose, in these various move- 
ments of the rejected seed to the east, and of the elected seed 
to the west ? 

We will now pass at once to the long promised and expected 
civil empire that arose under the God of heaven in the family 
of Abraham, a son of Shem. We find that the Israelites 
came to the borders of their land — promised to Abraham, 
Isaac, and Jacob, on the east — and there, on their eastern bor- 



THE KINGDOM OF ISRAEL. 321 

der, on the east side of Jordan, "toward sunrising," three 
tribes, or states, first settle as organic civil fabrics, viz., Reu- 
ben, Gad, and Manasseh ; and subsequently ten tribes, or 
states, pass over from the east to the v^est, entering the prom- 
ised land near its center from north to south, and from thence 
they move westward, conquering and occupying the land to 
the north and south until all the land of promise is organized 
into civil fabrics in severalty as states, but one empire — one 
nation, made up of a company of nations. Thus " the nation" 
was " a company of nations," as promised to Abraham, Isaac, 
and Jacob. 

In going from Egypt to Canaan, there was a much shorter 
and a far less difficult route of travel than the one adopted 
by Moses, who moved as God indicated; and by this shorter 
route the Eed Sea and the Jordan both would have been 
avoided, and also the hostile nations through which they 
passed, and would have brought the children of Israel to their 
southern instead of their eastern border, from which they 
could have gone on northward instead of westward in con- 
quering and settling their land. But this would not have 
served the purpose of God, for he designed that his " star of 
empire" should move from east to west. Hence the people, 
as a people inorganic — not a nation — must be brought by a 
very circuitous and very difficult route to the center of their 
eastern border ; and here in the east to begin the founding 
and building of their empire; so that in progressing it might 
press to the west, radiating to the north and south, so as to 
embrace from the eastern beginning all the land of promise. 

Was there no purpose or design of Deity in all this? Some 
one may undertake to say there was a good and sufficient 
reason why the children of Israel should have been brought 
the difficult and indirect route of travel to the Jordan that 
they were, and not the one we have assigned either. They 
will say that it was for the purpose of training and educating 
them under Moses for the forty years in the wilderness, so 
that they should be thoroughly disciplined and in every way 
ready to be organized into the national form promised to 
Abraham. They forget that after the short halt at Sinai, and 
21 



322 THE KINGDOM OF ISRAEL. 

the giving of the law, they move on directly and with some 
degree of celerity to the south-eastern border of their future 
home, and send out twelve men as spies to view out the land 
and make necessary observations preparatory to a formal and 
safe movement across the Jordan to take possession of the 
same; and the only reason why they did not then do so was 
rebellion on their part against their God, for which he then 
turned them back into the wilderness to wander and be wasted 
for forty years. God's purpose was to have put them in pos- 
session of their land at once, but they would not yield obe- 
dience to him, and hence the forty years' (so called) "training 
in the wilderness" was a forty years' loasiing away of rebels. 

But again: Since this Abrahamic, Shemitic empire, that 
arose on the Jordan, has passed away without accomplishing 
that which we have every reason to believe was God's design, 
by organizing civil fabrics in his economy of governing earth, 
may we not — nay, are we not compelled to — receive this 
Shemitic empire as only a type, or forerunner, of the empire 
that was to arise under the enlarged Japhetic, when or after 
Japheth took possession of or "dwelt in the tents of Shem ?" 
— ever remembering that Shem must cease in empire when 
Japheth was in possession of Shem's tents, and also bearing in 
mind that when Canaan became the servant of Japheth he 
was no longer the servant of Shem ? And if the Shemitic 
empire that arose on the Jordan was but a type of Japheth's 
superior empire, then the land of Palestine was as much a 
type as was the nation that there arose and passed away. If 
so, Palestine was typical of nothing less than North America. 

I believe there is no diversity of opinion among prominent 
expositors as to the typical character of the Hebrew, or She- 
mitic, economy, and hence of the typical character of the land 
of Canaan. If the government was but a type, then her land 
was but a type ; for land types land as government types gov- 
ernment; office types office as kingdom types kingdom; and 
priest types priest, and prophet types prophet. This is a rule 
from which there is no departing, for we find that blood types 
blood, and sacrifice types sacrifice, and so on, typing ever in 
kind of the after-antitype^ and never deviating from it. Then, 



THE KINGDOM OF ISRAEL. 323 

are we not warranted in looking for a Japhetic confecierate 
empire to arise in modern times, corresponding to its type in 
the ancient Shemitic house? — to arise in the west — that is, 
west of her Jordanic type in the Shemitic, or Hebrew, house 
— and to arise in thirteen States, as the type arose in thirteen 
States ? and to arise, or take root, on the eastern border of her 
empire, as she did ? and taking root in the east, to press — as 
did her type — to the west, bearing north and south until she 
touches "the uttermost sea? " We are not only warranted in 
looking for a Japhetic empire to arise in the west in modern 
times, marked as above indicated, but we are compelled to do 
so, or else never to expect the blessing pronounced by I^oah 
upon Japheth to be realized, as no one will claim that Japheth's 
blessing as the successor of Shem was, or could have been, met 
under the Shemitic economy! And have we not in modern 
times, in answer to the major demands of prophecy, the his- 
tory "known and read of all men" of a confederate empire 
of thirteen States, arising under God, of Japhetic blood, in 
THE WEST, sent out FROM THE EAST ? And arising first, in 
point of time, as did the ancient type on the eastern border 
of her territory, she has gone out westward, bearing north 
and south, a "star of empire" from her thirteen beginning to 
a number now not definitely known to the writer, in her dis- 
rupted condition (1865). 

From her eastern origin, and her later eastern beginning 
in 1789, she has necessarily tended westward until the shores 
of "the uttermost sea" are populated with her sons of prog- 
ress. And from the Pacific shores she is stretching out her 
sounding-lines to the "isles of the sea," and will eventually 
on and on to the west till the wilds of Asia are subdued and 
brought in, and on to her ancient starting-place as a type on 
the Jordan, and thence westward to her own eastern border 
and beginning in 1789, as the realization of all that was prom- 
ised of civil empire to Abraham and his seed, or the " sons 
of faith." But to arrive at this grand major held out by the 
hand of ancient prophecy, we shall have to consider a sequel 
to the whole prior and minor fulfillment of prophecy — that is, 
there is a minor and major fulfillment in the Japhetic empire 



324 THE KINGDOM OF ISRAEL. 

of 1789, while the Japhetic empire is the major of Shem's, 
who was minor. There must be a grand successor, or major, 
and final step that leads to a culmination ''of all that was 
promised of civil empire to the seed of faithful Abraham." 
To this grand finale we shall now address our consideration, 
for since the Japhetic empire that arose in 1789 has been sadly 
disturbed and "divided against herself," we are compelled to 
look for another point in the realization of the promises to 
the ancient fathers. "Divided, she has fallen.'' She is not 
what she was and has been since her beginning in 1789. So to 
" reconstruct," or reconfederate, as we first confederated un- 
der the starting out in 1789, we must have a starting-place in 
time and in locality. And as "the western star of empire" 
has ever been from eastern beffinnincrs to western culmina- 
tions, we are warranted in looking for an eastern beginning 
of the empire of Japheth in its sequence, or major final. For 
this we shall not look in vain, for, true to her established law 
of ever beginning on the eastern border of her territory to 
found an empire, we find her in 1861 laying the first founda- 
tion-stone near the center of the extreme eastern border of 
the territory out of which the confederate compact in build- 
ing west was to arise. It began in South Carolina, and ran 
west until Texas — the extreme western, or seventh, stone — was 
built in; and thus formed, the " seven -stoned," or "seven- 
horned," empire stood forth as the sequel in its beginning of 
the Japhetic antitypical "western star of empire." This nec- 
essary new beginning of the Japhetic antitypical empire of 
God, and its ultimate triumphs over all previous empires, is 
given us in various prophecies in a more or less complex form, 
some short and concise, and others prolix and intricate, and, 
to the uninitiated, unintelligible; but perhaps in no place more 
plainly and forcibly set forth, or in fewer words, than in the 
prophecy of Obadiah. 

But before we take up the prophecy of Obadiah, we will 
consider some of the most thrilling and eloquent utterances, 
taken as a whole, that are to be found in the Bible, and hav- 
ing direct reference — in its fourth division — to our " latter-day " 
Israel, last above noticed. By consulting Numbers xxii., 
xxiii., xxiv., the whole history of the prophecy will be found. 



CHAPTER II. 



Prophetic and Historic. 

BALAK, the King of Moab, in this prophecy, is evidently 
a representative character as a king of despotisms, or 
centralized governments, and stands as at war with the Israel* 
itish theory of government; hence his opposition to the found- 
ing of the Israelitish empire. Such a form of government 
had not as yet been known on earth ; none, save such as Mmrod 
had founded at Babylon as the father of all subsequent cen- 
tralized governments, had existed ; and now that God is about 
to found an anti-centralized nation, Balak, as a representative 
character, becomes alarmed for centralized governments. 
" He had seen all that Israel had done to the Amorites, and 
similar nations to that of Moab, and he was sore a/raid of the 
people of Israel because they were many, and he was distressed 
because of the children of Israel. And he said unto his eld- 
ers, Now shall this company lick up all that are round about 
us, as the ox licketh up the grass of the field." (Num. xxii.) 
Here this representative of centralism is shown to be greatly 
"distressed and sore afraid" for his form of government — not 
only for his own government of Moab, but for all similar gov- 
ernments, for he says: "Now shall this company lick up all 
the nations that are round about us, as the ox licketh up the 
grass of the field." He saw in the establishment of this non- 
centralized government the inevitable overthrow of the king's 
dominion over the people. He trembled at the idea of a gov- 
ernment whose people, as individuals, were the sovereigns, 
and as such would order the government so as to result in the 
greatest good to the greatest numbers, and whose executive 
officers were the servants of the people, and not the people the 
servants of despots, as in the case of Moab and all similar 
governments. In alarm and great haste, with rewards of div- 



326 THE KINGDOM OF ISRAEL. 

ination in their hands, he sends messengers to the Prophet 
Balaam to come and curse this dreaded people of Israel, for 
he said he knew that whomsoever Balaam would bless was 
blessed, and that whomsoever he should curse would be cursed. 
Balaam comes, and Balak takes him up to a high place that 
from thence he might see the utmost of Israel; and seeing 
them, he says : " How shall I curse whom God hath not cursed? 
or how shall I defy whom God hath not defied? For from 
the top of the rocks I see him, and from the hills I behold 
him. Lo, the people shall dwell alonCj and shall not be reck- 
oned among the nations." And why not "reckoned among the 
nations?" Because all other nations are centralized nations, 
and are by the representative nations of centralism in Daniel 
numbered one, two, three, and four. And commentators and 
expositors have erroneously numbered the stone-kingdom of 
Daniel, "cut out of the mountain without hands," as number 
■Q.ve, following Nebuchadnezzar's kingdom, number four, as if 
the stone-kingdom set up by the God of heaven should be 
numbered, or "reckoned," among the centralized nations of 
Balak. Balaam says above that Israel ^^ shall not be reckoned 
among the nations'' of whom Moab was a type. This vision 
of prophecy, as cited above, we hold as referring directly to 
the Israel then and there about to arise under Joshua as its 
first president — it being the first of the series of seven de- 
manded by the prophets — but as that Israel was typical, and as 
such passed away after a five hundred years' reign, a new or- 
ganization takes place under David as Judah's head. Now, 
to this second Israel the second vision has direct reference. 
Balak takes the prophet to another place from whence he was 
not to see them so clearly as at the first vision. They were 
remote in point of time, and he sees them not in full, but only 
in part, and proceeds to bless them, saying: "God hath not 
beheld iniquity in Jacob, nor perverseness in Israel ; the Lord 
his God is with him, and the shout of a king is among them." 
This refers to David as the king who organized this second 
kingdom. Saul was the first and last king under the first 
Israel, and was rejected of God as not being his king, while 
David was his king, and after his own heart. " Behold, the 



THE KINGDOM OF ISRAEL. 327 

people shall rise up as a great lion, and lift up himself as a 
young lion; he shall not lie down until he eat of the prey 
and drink the blood of the slain." This lion and king char- 
acter fastens this vision of prophecy to the kingdom of Israel 
under David, or its second station. 

Balak, failing of his purpose to have the first and second 
Israels cursed, takes his prophet to yet another high place, 
that peradventure centralism may, by its persistency, succeed 
in overcoming Israel. Balaam this time set his face toward 
the wilderness country of ITorth America, and beheld Israel 
abiding in his tents according to his (thirteen) tribes, and he 
cries out: " How goodly are thy tents, O Jacob, and thy taber- 
nacles, Israel ! As the valleys are they spread forth, as gar- 
dens by the river's side, as the trees of lignaloes which the 
Lord hath planted, and as cedar-trees beside the waters. He 
shall eat up the nations, his enemies, and shall break their 
bones, and pierce them through with his arrows. He couched, 
he lay down as a lion, and as a great lion. Who shall stir 
him up? Blessed is he that blesseth thee, and cursed is he 
that curseth thee." This vision refers to the third Israel, or 
United States of America. 

Foiled for the third time, Balak's anger was kindled against 
the prophet, and he orders him to flee to his place ; but Ba- 
laam has an important prophecy to utter, as the mouth of God, 
before he leaves Balak, and not invited thereto by Balak and 
carried to some high place, as in the other three cases, but 
while Balak is urging him to flee his presence he holds his 
place in his presence, and voluntarily and unasked says to 
Balak: "Come, I will notify thee before I leave what this 
people shall do to thy people in the latter days" — that is, I 
will tell thee, Balak, as the representative of despotisms, what 
such governments as Israel's is shall do to all centralized or 
despotic governments. And having taken up his parable, he 
then said: "I shall see him, but not now; I shall behold him, 
but not nigh; there shall come a Star out of Jacob, and a 
Scepter shall rise out of Israel, and shall smite the corners of 
Moab [centralism], and destroy the children of Sheth [cen- 
tralism]. And Edom [centralism] shall be a possession, Sier 



328 THE KINGDOM OF ISRAEL. 

also shall be a possession for his enemies, and Israel shall do 
valiantly. Out of Jacob shall come he that shall have domin- 
ion [over centralism], and shall destroy him that remaineth of 
the city [of centralism]." 

That the three preceding utterances of Balaam have refer- 
ence to the first three heads of Israel under the typical dis- 
pensation (see title-page), seems quite evident, as the term 
"latter days" does not attach to them, but only to the fourth, 
or after-prophecy, which was delivered, not by request of Ba- 
lak, nor preceded as the first three were by formal and pre- 
liminary sacrifices, but after Balak's anger was kindled against 
him, and he ordered to flee from his presence ; which, how- 
ever, Balaam did not do until he had voluntarily uttered this 
most remarkable prophecy of the "latter days," in which 
Christ, or the Star of Jacob's Scepter, was to arise and smite 
Moab in all of its corners, and take possession of the whole Mo- 
abitish and Edomitish centralized kingdoms that are enemies 
to theocratic Israel, declaring that " He shall come that shall 
have the dominion, and shall destroy every remains of cen- 
tral despotism," as we understand it. In these four prophe- 
cies we see "the first four acts already passed." A star more 
commonly has reference to persons as princes, or civil rulers, 
and scepter refers to the nations, or governments, under their 
administrations; hence " star" here has reference to Christ as 
the Prince, and " scepter " to Israel as a civil body organic, 
not then existing as such. The people inorganic were then 
before the prophet, and moving forward to take possession of 
their patrimony preparatory to their first organization as a 
nation, or "scepter," under a "star," or civil prince, Joshua 
being the first prince. 

The kingdom of Israel being a theocracy, or acknowledg- 
ing God as its only absolute sovereign, ever held its reigning 
prince, or king, as God's vicegerent. After the rejection of 
Saul and the election of David to the throne of Israel, the 
reigning kings were always called the sons of David, and were 
said to sit upon David's throne ; and when Christ, as the Star 
of Israel, or Son of David, was promised to his mother, it was 
said that " the Lord God should give unto him the throne of 



THE KINGDOM OF ISRAEL. 329 

his father David, and that he should reign over the house of 
Jacob forever, and of* his kingdom there was to be no end." 
And this is the " Scepter," or kingdom, that Balaam said would 
arise, or grow up, out of Israel, and Christ, as the " Star," or 
Prince, of the same that was to smite and utterly destroy 
Edom, or all governments not theocratic. The scepter of gov- 
ernment was not to arise elsewhere and then invade Esau, hut 
was to arise out of Israel, here called Esau ; or Israel, corrupted 
into a despotism, and arising in, or growing up out of, Israel 
corrupted into a Sodom, was to smite and utterly destroy 
Edom. 

But since Christ, on his first advent, had not the throne of 
his father David given to him — though declared to be "born 
King of the Jews" — we must regard the then fulfillment of 
the prophecy in reference to the Star of Jacob in its minor and 
not its major features; and we are warranted in looking for 
the major fulfillment of all such prophecies to the future — that 
is, after the birth of Christ. And in looking for the tokens 
of the advent of the major realizations, we must lay hold of 
every available indication of the same. And as we have, as 
we apprehended, something very marked and to the point 
growing out of the visit of the wise men from the east to Je- 
rusalem in search of the "Star of Jacob," or him that was 
"born King of the Jews," we will now call attention to the 
same. Do not forget that we are treating of "the star of 
empire" in the west. The luminous body called a " star," that 
guided the wise men from the east to Jerusalem, was in the 
west, and not in the east, as is commonly supposed ; for if the 
wise men were from a country to the east of Jerusalem, as is 
asserted, then of necessity they must have traveled west to 
arrive at Jerusalem; and being guided by the star in its going 
before them, then of necessity it was west of them, and mov- 
ing westward it led them to Jerusalem. The expression 
"we have seen his star in the east" does not import that in 
looking eastward they had seen the star, but just the reverse, 
and might more correctly be rendered something like this : 
We, the dwellers in the east, have, in looking west, seen his 
star, and are come west from our east country to worship him. 



330 THE KINGDOM OF ISRAEL. 

This, we suppose, no one can call in question, as it would be 
utterly impossible for the star to be in the east and, moving 
east, to lead the wise men to the west. The men dwelt to the 
east of Jerusalem, and, led by a westward moving star, they 
are brought to Jerusalem. 

Thus far in our investigations of the "western star of em- 
pire" all the movements have been west, and this last move- 
ment of the star west has brought us, with the wise men, to 
"the city of the g^^at King;" and right here in this city of 
the great King we would most certainly expect to find this 
great King of the Jews; but not so. The star that had led 
the wise men from the east to the west disappears on their 
arrival at the city, and they are left in uncertainty as to where 
the young King was. They doubtless supposed him to be in 
the city since the star had led them thus far and then disap- 
peared, seemingly indicating that he was in the city and its 
mission ended ; but not so, as we shall see in the sequel. We 
know not how long the wise men in their bewilderment wan- 
dered about the city making inquiries of those they chanced 
to meet, saying, " Where is he that is born King of the Jews ? " 
assuring them that he must be here, for " we have seen his 
star in our eastern home, and, led by it, we are come to wor- 
ship him." These things coming to the ears of Herod, he 
summoned his council and demanded of them where Christ 
should be born. And they inform him, " Not in Jerusalem, 
but in Bethlehem of Judea; " and he in turn informs the wise 
men, and they then set their faces toward the south, for Beth- 
lehem was directly south of Jerusalem. Now, the very inter- 
esting and no less important question arises. Why should the 
guiding-star lead the wise men to Jerusalem first, rather than 
to Bethlehem, where the young King really was? This is a 
question any thoughtful person would ask. The expectations 
of the wise men, on beholding the city of the great King from 
the heights of Olivet, must have been wrought up to the high- 
est degree since, guided by the star to Jerusalem, they felt 
quite sure that now they were about to realize the cherished 
object of their long journey. But they are doomed to disap- 
pointment, for the star disappears from them, and they are 



THE KINGDOM OF ISRAEL. 331 

left to wander about the city asking, "Where is he that is 
born King of the Jews?" They might be supposed to say: 
"We cannot be mistaken as to his being in the city, for, 
guided by his star, we are here; and the star leaving us after 
it had conducted us thus far, we conclude therefrom that the 
newborn King must be in the city." They are, however, 
given to understand that they are mistaken. Then, did the 
divine hand that led them to Jerusalem purpose to deceive 
them ? and if not, why then did it not lead them direct to 
Bethlehem where the young King was? The divine hand 
never deceives those who seek and serve him, and the " why " 
he did not lead them direct to Bethlehem is now manifest, but 
could not have been until modern times by the development 
of prophetic history. Prophetic history must be written so 
as to harmonize with its after- fulfillment. And as in this 
" latter-day " development, or fulfillment of the promises to 
the house and throne of David, or, if you please, to Abraham, 
Isaac, and Jacob, the movements from eastern beginnings to 
western culminations have been so changed that since the last 
beginning in the east in 1789, and the grand and majestic 
movement to the west, does not lead to a western culmina- 
tion, it must turn south from the point of anticipated culmi- 
nation at Jerusalem to Bethlehem as the true or realizing 
scepter to be swayed by the Prince indicated by the star of 
the wise men and Balaam. Here we are certified of that very 
important fact and change. It teaches most emphatically, 
first, that the empire of the "star of Jacob," that Balaam 
saw "afar oflT," was strictly a western one, as evidenced by 
the movement of the star of the wise men from the east 
to Jerusalem in the west, as the capital of the nation; but 
secondly, or the second movement of the star being from Je- 
rusalem south to Bethlehem, it teaches that the scepter, or na- 
tion, of the Prince culminates, or meets realization, in the 
southern division of the western empire of 1789, first pointed out 
by the star in its movement west. It is not in so many words 
said that the star disappeared after guiding the wise men to 
Jerusalem, but it is clearly inferable from the fact that they 
seem to become bewildered and seek for the young King, not 



332 THE KINGDOM OF ISRAEL. 

by following the star, but by making inquiry of those they 
met in their wanderings about the city, and very certainly from 
the fact that when they turn to the south, " lo, the star which 
they saw in the east went before them till it came and stood 
over where the young child was." It was the absence of the 
star that gave rise to the seeming necessity of making the in- 
quiries that they did; and now that their unerring guide re- 
appears, they move on in joyful haste and confident expecta- 
tion to the city of the newborn King, not to say again, "Where 
is he?" in uncertainty, but pass at once, without hesitancy or 
doubt, to the cradle in the manger over which the star rested. 

ITow, is it not as manifest as the noonday sun that Balaam 
saw Christ as the "Star'' that was to arise out of Jacob in 
" the last days,'' and saw the nationality of Israel as the " scep- 
ter'' that this Star was to sway? And he saw these facts be- 
fore the nation took organic form in Canaan under its first 
head; he saw it over three thousand three hundred and seven- 
ty-two years before the things prophesied should occur; he 
saw it not in the first Israel then and there about to arise, for 
that he saw in the first of his utterances; nor yet in his second 
and third visions, which refer to the second and third organic 
Israels that arose not in the "latter days." The things that 
he saw concerning the star and scepter of Israel were " not 
nigh," nor "now," but very far oflfj and in "the time of the 
end." That the star the wise men saw and followed to the 
west but pointed and led to the star that Balaam saw can 
hardly be questioned. And as the star that led the wise men 
to Jerusalem could not point to a prince and nation then ex- 
isting is certain, for they were Roman and despotic, but rather 
to a prince and nation yet to come; so we must look beyond 
that period for a prince and scepter. The prince and scepter 
then existing were Roman, and in no sense Israelitish, but 
despotic. The star of the wise men, just as the star of Ba- 
laam, was prophetic, and pointed to a coming prince, and of 
necessity to a coming nation, or scepter, for a prince always 
presupposes a nation, or scepter, swayed by him ; hence we 
are compelled to look into the future, from the visit of the wise 
men., for the •prince and scepter, for neither arose at the time 



THE KINGDOM OF ISRAEL. 333 

the wise men visited Jerusalem and Bethlehem. Therefore 
at some future time to the coming of the wise men to the two 
cities named, we may certainly know a Christian scepter and 
prince would arise in the west, and have two facts, or marks, 
to distinguish them — the first to be strictly western, and sec- 
ondly, non-realizing, or typical, as is indicated by the star first 
coming west to Jerusalem, but not finding its answering star, 
or prince, at the capital of the nation, the nation must be re- 
garded as not the true Israel, but be held as typical, since the 
true prince was not there. The then scepter and prince of 
Jerusalem, being Roman, are not to be regarded as Israel's, 
notwithstanding we had reason to expect they were, since the 
leadings of the star to that point would seem to indicate. 
That an Israel and its prince had once been there seems quite 
certain by the star first coming there, but they had ceased to 
be Israel's prince and scepter, and were rather a prince and 
scepter of despotism; and this being so, the star on coming 
disappears as not being appropriate where and when despots 
rule. "True, king,'' there is nothing despotic in the true 
Israels of God; and if God's Israel and its princes from 1789 
and on held court there, they must now be sought elsewhere 
in this same western empire, and the "elsewhere" is indi- 
cated by the guiding-star of the wise men. It does not lead 
them out of the Israel of the west, or United States, for the 
gtiiding there was correct; but finding not the prince in the 
capital of the west, it seeks and finds the true prince in the 
south, for Bethlehem lay to the south of Jerusalem, and of 
her it had been said, " Thou, Bethlehem, in the land of Judea, 
art not the least among the princes of Judah, for out of thee 
shall come a governor that shall rule my people Israel." 

The "governor" that Micah saw as the promised ruler of 
Israel is identical with the "star," or prince, that Balaam saw 
would sway the scepter of the same people in "the latter 
days;'' and of this we suppose there can be no question. But 
as Christ did not sway such a scepter as that of ancient Israel, 
it follows inevitably that the prophecy of Micah must be trans- 
ferred to an Israel that was to arise in "the latter days," as 
seen by Balaam nearly three thousand four hundred years be- 



334 THE KINGDOM OF ISRAEL. 

fore it was to occur, while Micah, seven hundred and forty- 
four years after Balaam, saw the very same fact in all of its 
detailed fulfillment. Now, there is not one competent or crit- 
ical expositor of prophecy that will claim even a 'partial real- 
ization in ancient Israel of the demands of these two prophe- 
cies, and if not, then it is evident we must look to the mod- 
ern Israel of the West for their fulfillment; and in looking, it 
is not at all necessary td expect to witness the advent of Christ 
as the kingly son of his father David to appear in all of his 
regal splendor as a conqueror coming up from Edom, or Rome, 
with stained garments, or garments rolled in blood, for the 
wise men found him not as a conqueror at Bethlehem, but 
rather as a newborn infant in his swaddling-bands, encradled 
and under the necessity of fleeing, or hiding, lest he should 
have been destroyed by Herod, or Rome. ITow, if the ^' star," 
or newborn prince, that was to sway the scepter of Israel, 
or Judea, was thus circumstanced, then it follows that ''Hatter- 
day'^ Israel^ that is to accomplish so much under her prince here 
bespoken, must be found to be in her incipiency, or birth, in a no 
more favorable condition than her designed king ivas at his birth. 
This is logical and undeniable; therefore in, or within, the 
modern Israel of the west we may — nay, we must — expect 
the birth of a Judean or southern Bethlehemic Israel, as 
helpless as newborn infancy — and as fleeing, or hiding her- 
self, in Egypt, or Rome — as to her national existence. She, 
however, must not die, for her young prince did not die, but 
only fled and took shelter under a despotism in Egypt. There- 
fore the nation, by coercion, or of necessity, must be merged, 
or hid away, in centralized or despotic Rome for a time of 
"three and a half days," for at the end of that — to us un- 
known — time she is to hear the voice of her God saying, 
"Come up hither," and they, in answer to the call of God, 
"ascend up to heaven,'' or attain unto the highest possible 
elevation as a nation; and her enemies, in whose street she 
now lies deadf shall "see," but not be able to prevent, 
her exaltation. May it not be said "that he may run that 
readeth," or understands, so manifest is the application to 
historic fulfillment to the time. of "fleeing," or hiding away, 



THE KINGDOM OF ISRAEL. 335 

and the remainder will inevitably follow? She is not abso- 
lutely dead, but only in a life-suspended state for "three and 
a half days,'^ at the end of which time she shall regain her 
life as an empire of the west, and meet all the demands of the 
fourth prophecy of Balaam (Num. xxiv. 14-19), where it is 
declared she shall "smite the corners of Moab, and destroy dX\ 
the children of her centralized enemies. This, however, 
does not apply to her as the fourth of "the first four acts^' of 
the bishop, said to be "already passed; " for when she was 
killed, then it was the "four acts" alluded to were accom- 
plished, while the "smiting" and utter destruction of Moab 
will be met, or fulfilled, by this western empire after her pres- 
ent death shall end in a life that shall know no decline in its 
noonday sun. Thus it will be seen that the statement in the 
second line of the bishop has now been met, for they are "al- 
ready passed;" while as to the "fifth closing the drama," it 
is rather to be succeeded by the sixth, and it by the seventh 
and last. 

It may be asked why we set about finding an historic ful- 
fillment of the utterances of an uninspired man. We an- 
swer, Simply because it appeared very remarkable that he 
should have so very nearly hit upon the facts of inspiration 
in the second line. He, however, utterly fails in the third, 
but is strictly correct in the fourth line; and why we should 
so confidently assert it, is because we most assuredly believe 
in the book of inspiration that most clearly — yea, elaborately 
— sets forth the historic fact above. And if we have not, can- 
not, and do not, point out in prophec}^ an absolute demand 
for all that we have said for the bishop in the fourth and last 
line, then we can only say we shall forever hide our darkness, 
or keep our prophetic nonsense to ourself. 

We have traced, historically and then prophetically, God's 
western star of empire through four successive stages, and 
now will take up again the fourth stage, as found in the proph- 
ecy of Obadiah, and endeavor to show, rather elaborately and 
somewhat exhaustively, and, we trust, satisfactorily, its strict 
reference to the Confederate States of America, and what 
awaits her in transcendent and triumphant fulfillment. 



CHAPTER III. 



The Prophecy of Obadiah. 

THE prophecy of Obadiah, though consisting of only twen- 
ty-one verses, is perhaps minor in importance to no other 
prophecy that has reference to "modern Israel" and modern 
times; for that "Israel," ecclesiastically and civilly, is the 
leading and absorbing theme of all the prophets none will 
deny who have given the subject thoughtful attention; and 
those prophecies which refer to Christ or other persons speak 
of them only as ihey stand connected with God's Israel in Church 
and State. 

"Israel after the flesh" — that is, national Israel — and spirit- 
ual Israel were those to whom the " oracles of God " were 
addressed and delivered; and it will be borne in mind that no 
part of the written word, or oracles, of God was given to man 
until "Israel after the flesh," or the family of Jacob, in the 
year of the world 2513, under the leadership of Moses, set out 
from the land of bondage to the land of Canaan. Then it 
was, and to that people, begun to be delivered the written ora- 
cles of God. True many of the prophecies are addressed to 
the various Gentile nations, as Babylon, Edom, Egypt, Nine- 
veh, Moab, etc., and also have reference to them, but to them 
as the enemies of God's Israel; and though "addressed" to 
said nations "as the enemies " of Israel, they were not deliv- 
ered to them, but were delivered to those of the circumcision 
only, who were the only repositories of the sacred books. 
Hence we say that this short prophecy of Obadiah was both 
addressed and committed to the Israelites, notwithstanding 
there is very much in it that has reference to " Esau or Edom *' 
as the common symbols of all heathen nations, but only refers to 
them as the enemies of Israel. 

We propose to examine this prophecy, and to show that it 



THE KINGDOM OF ISRAEL. 337 

has direct reference to matters and things belonging to mod- 
ern or "latter-day Israel," or the "western star of empire." 
And it also necessarily refers to her enemies, symbolically 
designated "Esau," "Edom," " Teman," " Canaanites," etc.; 
for if the terms "Jacob," "Judah," "Jerusalem," "Zion," etc., 
are not to be received as literal, and as such applicable to the 
ancient household of God, but rather to be received as sym- 
bolic designations of the Israel that was to arise in "the last 
days," neither can the terms "Esau," "Edom," "Teman," 
"Canaanites," found in the prophecy, be received in any other 
light than that of symbols, or figures, of modern heathen na- 
tions, or anti-Israelites. By "modern heathen nations" we 
do not mean "heathen" according to the common acceptation 
of that term, but simply as a term of Gentilism as opposed to 
the term "Israel" — that is, by the term "modern Israel " we 
mean all true theocratic, democratic, republican, states -rights 
confederacies, for such was the ancient household; and if so, 
such must be the modern household to be entitled to the appella- 
tion of "Israel." And this being so, all nations that are not 
"theocratic, democratic, republican, states-rights confedera- 
cies," are heathen, or Gentile, in the character of their govern- 
ment. And if this prophecy under consideration did not 
meet with fulfillment in the days of ancient Israel — and I sup- 
pose no one is so mad as to say that it did — then we must look 
to " modern times " for its realization ; and in treating the sub- 
ject we shall consider the terms "Esau, "Edom," "Teman," 
"Canaanites," etc., being designations of ancient Gentile na- 
tions, as only now symbolic or figurative of modern Gentilism 
in theory and practice. In short, of "Edom" and its kindred 
appellations in this prophecy we understand them all as sym- 
bols of modern monarchy, or centralized nations, since they 
were the designations of ancient monarchy, or governments of 
a central and consolidated caste, and as such opposed to the 
Israelitish, states-rights, confederate form instituted by God. 
With these preliminary remarks, we will at once take up the 
prophecy, first by copying carefully from the common version 
any portion that we may select, and then to make such re- 
marks and comments as we may deem proper. 
22 



338 THE KINGDOM OF ISRAEL. 

The Prophecy. 

The vision of Obadiah: "Thus saith the Lord God con- 
cerning Edora." That is, "concerning" modern centralism, 
of which " Edom " is but the symbol. This vision, then, is 
" concerning " monarchy in general, and not of any one par- 
ticular centralized government. It is the theory in practice, 
whether professed as the " theory " or not, that is here under 
consideration. In other words, the practical workings of the 
government determine what theory it rests and runs upon. 
It may profess to be a states-rights, confederate theory, while 
its practical workings show it to be any thing else. Pro- 
fessedly it may be an " Israel," but practically it may be a 
very " Sodom." So we will read as follows, viz. : " Thus saith 
the Lord God concerning practical Edom," or centralism; and 
hope the reader will bear in mind, while we further quote and 
discuss the prophecy, that it was spoken concerning practical 
centralism. 

" "We have heard a rumor from the Lord, and an embassa- 
dor is sent among the heathen, concerning whom the vision 
speaks." That is, an ill-omened rumor concerning central- 
ized governments had been heard, and an embassador, or 
agency from the Lord, had been sent among those heathen 
Edomites to execute the things that " rumor from the Lord " 
had spoken concerning her. Evil to "Edom,'' or the heathen 
as here called, is evidently intended by the foregoing, and 
that which follows makes it quite manifest, viz. : "Arise ye, 
and let us rise up against her in battle." That is, let war, or 
"battle," be waged against Edom ; let her become environed, 
and then overthrown and desolate. (See Jer. xlix. 7-22 for 
an almost verbatim prophecy.) And now for the results of 
the "battle,^' or war upon Edom. 

Verse 2: "Behold, I have made thee small among the 
heathen ; thou art greatly despised." This last is spoken in 
the past tense, yet evidently future. It is to be thus with 
Edom when this " battle,'' or war, shall have been waged up- 
on her. The prophecy always looks to the future for the ful- 
fillment of the matters of fact that are sometimes mentioned 
as having passed. This mode of speaking in the past tense 



THE KINGDOM OF ISRAEL. 339 

of things yet to be accomplished is so very common in the 
Scriptures that Bible-students need not be cited to the fact. 
We, in our language, would write the passage thus : " Behold, 
I will make thee small." Thus the war begins upon Edom 
that is not to end until "all the heathen" are "utterly con- 
sumed," and Japheth's empire, thus enlarged, absorbs the 
whole. 

Next we notice the character of Edom as one of "pride," 
and then her great strength according to her own estimation. 
Yerse 3 : " The pride of thine heart hath deceived thee, thou 
that dwellest in the clefts of the rock, whose habitation is 
high ; that saith in his heart. Who shall bring me down to the 
ground? " The answer to this boasting question of " pride" 
is (verse 4): "Though thou exalt thyself as the eagle, and 
though thou set thy nest among the stars, thence will I bring 
thee down, saith the Lord." This overthrow is to be of God, 
brought about by his providence through human agencies, for 
thus IS he to be brought down. But to what depths he is to 
be brought we next learn from what follows. Yerse 5 : "If 
thieves came to thee, if robbers by night, would they not 
have stolen until they had enough ? if the grape-gatherers 
came to thee, would they not leave some grapes?" It is 
quite reasonable to suppose that they would, and thus leave 
some vestige of hope for the future. Something would thus 
be left by the " thieves and robbers " upon which to lean, and 
out of which to build up again. Recuperation were possible 
if "some grapes were left'' — if some foundation, however 
small, upon which to build. But woe, Edom, " how art thou 
cut off!" Yerse 6: "How are the things of Esau searched 
out! how are his hidden things sought up!" Yerse 7: 
"All the men of thy confederacy have brought thee even to 
the border [of destruction] ; the men that were at peace with 
thee have deceived thee, and prevailed against thee ; they 
that eat thy bread have laid a wound under thee ; there is 
none understanding in him." 

How utterly desolate is modern centralism to become, left 
without a single grape-seed for future propagation ! And 
what has been the means or chief agency in this overthrow 



340 THE KINGDOM OF ISRAEL. 

of "Esau," the brother of Jacob? Answer: "All the men 
of thy confederacy have contributed largel}^ to this result, for 
they have brought thee even to the border of destruction ; and 
the nien that were at peace with thee have deceived thee in this 
thing; and they that eat thy bread, or have been fed at thy crib, 
have laid a wound under thee; and all this because there was 
no understanding in thee." Thou hast departed from the law 
of the Lord, and hast sought those of "familiar spirits," that 
"peep and mutter," "that whisper out of the ground," that 
are "righteous overmuch," that are "wise above that which is 
written," that "bind heavy burdens and lay them upon men's 
shoulders, but will not so much as touch them with one of 
their fingers; " that sayeth, "I thank God I am not as other 
men — I fast twice a week and pay tithes on all I possess," and 
then exact fourfold from every one else. Monarchical princi- 
ples are here represented as confederated together, and in this 
confederation there is that which will prove disastrous to 
Edom, the elder, or prior, head of Israel, who is one in this 
confederacy, and bring her to the border of destruction. They 
are self-" deceivers," and lay a deadly "wound" under them- 
selves, as well as under Edom in general, with whom they are 
confederate. 

In Revelation xvi. 12-14, when the subject in preparation 
of the total and final overthrow of the enemies of God's dual 
Israel is being presented under the sixth vial, we learn that 
"three unclean spirits," called "the spirits of devils," came 
out of the mouths of three creature designations of centralism, 
and went forth with miracles, with which, as we understand 
it, they deceived the kings, whose agents they were, and thus 
" gathered them to the battle of that great day of God Al- 
mighty," when and where under the seventh seal they were 
overthrown on the pouring out of the seventh vial. And 
just so, here in this prophecy, of the confederate Edomites, or 
"kings of the whole earth," being "deceived," are tempted 
to measure swords with God's dual Israel, and are forever 
" cut off." 

We pass on to verses 8-9 : " Shall I not in that day [that 
great day of God Almighty], saith the Lord, even destroy the 



THE KINGDOM OF ISRAEL. 341 

wise men out of Edom, and understanding out of the mount 
of Esau [Esau is Edom] ? And thy mighty men, O Teman 
[synonymous with Esau and Edom], shall be dismayed, to the 
end that every one of the mount [government] of Esau may 
be cut off by slaughter." (Teman, or Temanites, was a com- 
mon name of the Edomites.) Here it is too manifest to be 
doubted that it was for want of " understanding," or the lack 
of " wise men " in the government of this modern Edom, that 
they became "dismayed, to the end that" the purposes of 
God might be fulfilled in the " slaughter of every one of the 
mount of Esau," or centralized nations in confederation. They 
know not the law of God, but must be " a law unto them- 
selves," to the end that they may be cut off in their self-decep- 
tion and wickedness. And wherefore this utter extirpation 
of this Edomitish confederacy of modern times ? The answer 
is to be found in verse 10 and on. " For thy violence against thy 
brother Jacob, shame shall cover thee, and thou shalt be cut off 
forever." His sin, then, for which this modern Edom must suf- 
fer, is his "violence against his brother Jacob," of like modern 
date. "Mark well." When was this "violence" committed 
by modern Esau upon his modern brother Jacob ? Answer 1 
(verse 11): "In the day that thou stoodest on the other side." 
"The other side" is opposed to Israel, or to republican states- 
rights, and hence must be on the side of Israel's enemies — 
that is, on the side of consolidation, or centralism, and hence 
in confederation practically with European monarchy. An- 
swer 2: "In the day that the strangers carried away captive 
his forces, and foreigners entered into his gates, and cast lots 
upon Jerusalem." " Strangers and foreigners" (verse 11) were 
those that were not of the family of Abraham, as Jacob and 
Esau were, for Esau was a twin brother to Jacob, and hence 
a "foreigner" was one not of the circumcision household; 
while Esau, or Edom, though not an Israelite — for Jacob's 
house alone was called "Israel" — yet was he in fact the twin 
brother of Jacob. So that in discussing or considering this 
prophecy in its application to modern times, we must be care- 
ful to regard "Edom," though a symbol of monarchy, yet as 
the "elder" brother of Jacob, and hence as the "birthright 



342 THE KINGDOM OF ISRAEL. 

son," and as having sold his birthright, or right of civil head- 
ship of the house, to his younger brother, Jacob. 

Mark well these facts, for they are of prime importance in a 
modern point of view. Esau was the "elder," and as such 
was entitled under the law to the civil headship and honors 
of the household on and after the death of his father, Isaac; 
but he, it is said, " despised his birthright, and sold it for a 
mess of pottage." So that when Isaac died, Jacob, though 
the younger, became the civil head of the household. Thus 
Jacob became the " elected " and blessed of God civilly, while 
Esau became the rejected in the same sense, for neither one nor 
the other was elected or rejected in any other than a civil sense. 
And if this prophecy, in its major or more essential features, 
never met with realization in the histories of the ancient 
householders of Edom and Israel, we are of necessity com- 
pelled to look into the future (from their day) for a fulfillment 
of the same ; and in doing so, we must never lose sight of 
the natural or real kinship that existed betiveen the two brothers, 
and their relative positions of elder and younger; for if they are 
now to be looked upon only as symbols of existing modern 
realities, they must hold the same relationship in blood and 
station to each other in the day of final fulfillment that they 
did in incipiency. That is, in modern times Edom must be re- 
garded as the elder, or birthright, brother and head of the nation 
of July 4, 1776, and Jacob as the younger; and that the elder, 
Edom, despising his natural and prior rights of civil headship, 
must yield it to his younger, or later, brother, Jacob, who alone 
becomes "Israel," having obtained "power with God and 
man," and " thus prevailed." We hope we are fully under- 
stood upon this point, for very much depends upon the proper 
understanding of the relationship that existed between these 
two blood brothers at different times. " Strangers " and " for- 
eigners," then (verse 11), were not of blood with the two broth- 
ers, "Edom and Israel," in the prophecy; yet "Edom, the 
elder," is " confederate " with these strange foreigners against 
his younger brother, Jacob, who becomes the civil head of the 
household. Watch narrowly in the modern Israel in the 
West for the points and facts noticed above. 



THE KINGDOM OF ISRAEL. 348 

We copy again from verse 11 : " In the day that thou stood- 
est on the other side, in the day that the strangers carried 
away captive his forces, and foreigners entered into his gates, 
and cast lots upon Jerusalem, even thou wast as one- of them." 
Just here we wish to fasten attention upon the fact that the 
"Israel" here "carried away captive" by "strangers," and 
into whose gates the " foreigners " entered, was "Jerusalem," 
or (as in verse 12) "Judah," which was the most southern of all 
the families of Jacob. "Jerusalem, '^ or Judah more properly, 
was, after the elder reign of Ephraim, the civil head of the 
nation ; but both of these belong to the civil reign of the an- 
cient, unrealizing, and typical household of Shem, and can 
only be regarded as figures, or symbols, of the latter-day 
household. 

We will continue the charges against Edom, which began 
in verse 10 with " violence against his brother, Jacob." Verse 
12 : " But thou shouldest not have looked on the day of thy 
brother in the day that he became a stranger ; neither shouldest 
thou have rejoiced over the children of Judah in the day of 
their destruction ; neither shouldest thou -have spoken proudly 
in the day of distress." Much less shouldst thou have been 
the chief agent in all these things. If southern Israel, or 
"Jerusalem," had sinned, and her God had deemed it fit and 
proper to chastise her with "strangers" and "foreigners," it 
ill became the elder Esau, as Jacob's brother, to "stand on 
the side " of said foreign centralized agents of God and be 
"even as one of them." Nay, more: If we understand it 
correctly, Edom is herself the leading agent who goes abroad 
among her Eastern, or European, confederates, and for bread, 
or for the means to procure it, hires these foreign mercenaries 
as instruments with which they may afflict Jerusalem. If 
claimed that ancient Edom is here charged with the sins of be- 
ing "on the side" of Israel's enemies, and of " looking on ap- 
provingly" first upon the overthrow and captivity of the ten 
tribes, an d secondly of " rejoicing " at the downfall and captivity 
of the kingdom of Judah, and of bearing herself "proudly" 
toward her captive blood, estranged from and chastised by the 
God of the nation, we shall make no objection to this appli- 



344 THE KINGDOM OF ISRAEL. 

cation of the prophecy, but will contend most strenuoasly that 
the first fulfillment of this prophecy was but the minor and 
very incomplete, while the major or full realization was not 
then met, for the historic facts of the past do not come up to 
the demands of the case, and no Bible critic will attempt to 
claim a major realization. Therefore the " major" realization 
of this and of many other similar prophecies must be looked 
for in the "latter-day" periods ; hence, the terms Judah, Jeru- 
salem, Jacob, Israel, Zion, etc., in this prophecy, all being 
national, and applicable literally to the ancient household, are 
now to be received as figures and symbols of the same things 
in the modern household. 

We take up again the address to '*Edom " (verses 13, 14): 
" Thou [Edom] shouldest not have entered into the gate oimy 
'people in the day of their calamity." " Mark well," they are 
God's people in prosperity or in woful captivity to foreigners 
and strangers, and he is pledged for their final disenthrallment 
and permanent national prosperity, and to this end the sequel 
of this prophecy addresses itself. To " enter into the gates " 
of a city, as of Jerusalem, is simply to enter into the land or 
country of Judah, of which Jerusalem was the capital. "Yea, 
thou shouldest not [so much as] have looked on their affliction 
in the day of their calamity [but shouldest have hid thy face 
with weeping for thy afflicted younger brother], nor have laid 
[violent] hands on their substance [by wholesale, as ye have 
done] in the day of their calamity; neither shouldest thou 
[Edom] have stood in the cross-way [and every way of escape], 
to cut off those of his that did escape [and try to flee the hand 
of destruction] ; neither shouldest thou have delivered up those 
of his that did remain [and did not try to flee] in the day of 
distress [as thou hast done]." (Mark well the points, and 
make a modern application.) In Heaven's name, how much 
more could be charged against this heartless, wicked brother 
of Jerusalem ? His iniquity must be to the full, and he " must 
be cut off by slaughter;'' while his brother, Judah, against 
whom he has done all these things, and whom God has chas- 
tened severely for his numerous sins, is to be delivered in 
holiness. (Verse 17.) " Edom's " day of visitation for all his 



THE KINGDOM OF ISRAEL. 345 

evils to his younger brother, Judah, will speedily come, for 
he must be rewarded according to his works. They must eat 
the fruit of their own doings. They have " sown to the wind, 
and must reap the whirlwind ; " for, says the prophet (verse 
15), "the day of the Lord is near upon all the heathen" — 
upon all centralized nations. How manifest it is that this 
prophecy adapts itself to "all the heathen," or Gentile, cen- 
tralized nations, as well as to "Edom," the blood brother of 
modern Judah ! If it was not intended by inspiration to con- 
vey the idea that all similar nations to that of " Edom " were 
embraced in this symbolic prophecy, why mention any others 
by the term " all the heathen ? " For if " Edom " alone was 
intended, then there was no necessity to have gone beyond 
the common names for that kingdom and added "all the 
heathen." 

We go on with verse 15: "For the day of the Lord is near 
upon all the heathen ; as thou hast done [unto thy brother, 
Judah], it shall be done unto thee ; thy reward shall return 
upon thine own head." Verse 16 : " For as ye [those in mod- 
ern times symbolized by " Edom"] have drank upon my holy 
mountain [holy government, or nation], so shall all the heathen 
[nations] drink continually ; yea, they shall drink, and they 
shall swallow down, and they shall be as though they had not 
been." That is, the Edomites, or " ye," are those said to have 
drank upon God's holy government, here called " my holy 
mountain ;" drank blood, drank it at the hands of the "sword," 
the "sword" being wielded by those designated " my holy 
mountain,'' or Mount Zion. (Verse 17.) As ye Edomites, 
yet brethren of Judah, have drank blood upon my holy land — 
as ye modern Gentiles, yet in blood brethren of Judah, have in 
a civil sense poured out your blood in the land of Israel's 
holiness — in the land of a pure republican, states-rights con- 
federacy, " so shall all the heathen [or Gentiles] drink con- 
tinually; yea, they shall drink, and they shall swallow down, 
and they shall be asjhough they had not been.'' Thou, Esau, 
hast drank blood at the hands of Judah, thy younger brother, 
in the southern land of Jerusalem, or " upon my holy mount- 
ain," but "thou hast not drank continually/' thou hast not 



346 THE KINGDOM OF ISRAEL. 

drauk until thou be " as though thou hadst not been ; " for 
thou art yet a people, though far removed from original right- 
eousness. Thou hast corrupted thy ways, and been brought by 
thy confederate "strangers and foreigners" even to the border 
of destruction; and in unrighteousness hast thou waged a bloody 
war upon " thy own mother's son," yet shalt thou become rec- 
onciled to thy much-wronged and younger brother, Judah. 
But as to the " heathen nations," " the}^ shall all drink contin- 
ually; yea, they shall drink, and they shall swallow down, and 
they shall be as though they had not been." The heathen 
nations that have lent a willing hand to thee in the overthrow 
of thy brother, Judah, shall be utterly destroyed, whilst thou 
shalt be saved on the very borders of destruction. 

Upon the subject of nations "drinking," as above, we will 
cite the reader to Jeremiah xxv., which he may read in this 
place as a part of this paper. But lest the reader may not 
have a Bible at hand, we will copy a part of the chapter here. 
God had caused the overthrow and captivity of his own peo- 
ple by and to the Babylonians for seventy years, at the end of 
which time he restores them, and promises them to punish 
the Babylonians according to all that was written in the book 
of Jeremiah "against all the nations." "For thus saith the 
Lord God of Israel unto me. Take the wine-cup of this fury 
at my hand, and cause all the nations, to whom I send thee, 
to drink it. And they shall drink and be moved, and be mad, 
because of the sword [or war'] that I will send among them. 
Then took I the cup at the Lord's hand, and made all the na- 
tions to drink, unto whom the Lord had sent me." Here fol- 
lows a long list of nations who were made to drink of this 
wine-cup of the Lord's fury, God saying to them: "Drink ye, 
and be drunken, and spew, and fall, and rise no more, because 
of the sword which I will send among you." The drunken- 
ness here brought to light was occasioned by the loss of blood, 
for the "drunkenness," and "spewing," and "falling" to rise 
no more were "because of the sword that God would send 
among them." The "wine" that was in the cup was "wine" 
that had flowed from wounds made by the " sword." It was 
literally blood, or "the wine of death." Ancient Edom, or 



THE KINGDOM OF ISRAEL. 847 

Esau, as a nation, has drank this bloody cup of death in all its 
fullness and fiery fierceness, and is to-day the most desolate 
of the desolate. Perhaps no nation, not even the Ninevites, 
are more completely extirpated as a nation, and this in answer 
to the demands of the most withering curses in prophecy; 
hence, she is seized upon as a very fit and proper representa- 
tive symbol of *'all the heathen;" for as was her overthrow 
anciently so is to be the overthrow in modern times of "all 
the heathen nations," or those nations that do not hold and 
practice a theocratic, democratic, republican, states-rights form 
of government. And as all the heathen, or anti-theocratic, 
democratic, republican, states- rights, confederate nations are 
not thus overthrown, we know herefrom that this prophecy 
has not met with its major realization, notwithstanding it may 
be admitted that every individual nation named in prophecy 
as of ancient existence has been thus overthrown, for the 
prophecies always look to fulfillments that are permanent and 
everlasting in their nature ; hence, nothing short of " ever- 
lasting" will meet the demands of IsraePs promises, which 
embrace not only her final and everlasting restoration and 
prosperity, but also the filial and everlasting destruction of her 
enemies as absolutely essential to Israel's universality and per- 
manency. For instance, we know, and no one will dare say 
to the contrary, that the various prophecies and promises of 
felicity and everlasting permanency made to Israel, as Judah 
or Jerusalem, or, what is the same thing, made to the house 
and throne of David, have not met with fulfillment, not even in 
the " rearing up of the tabernacles of David that are fallen 
down." This was repledged, and in some sense incipiently 
said to be realized, in the coming of Christ the first time as a 
son and heir of David; but as to the house and throne, or 
tabernacles, of David being now in actual existence no man in 
his senses will contend. 

Of course we can never claim the full realization of a prom- 
ise that has no end, since it is impossible to find "the end 
everlasting.'^ But we have a right to look for those prerequi- 
sites that bespeak and are necessary to the "beginning" of a 
universal and everlasting reign to the house and throne of 



348 THE KINGDOM OF ISRAEL. 

David in its major features. We must have a beginning to our 
sequel, but no ending. The Jews, on their return from the 
Babylonish captivity, thought, under the promise that "the 
glory of this latter house v^as to be far superior to the glory 
of the former house," that they were then about to enter upon 
the grand and final realization of all that had been promised 
to the house and throne of their father, David. They little 
dreamed that in a very short time their civil existence as a 
people was to end in a death, or sleep, that apparently knows 
no waking. Then we conclude that as none of the promises 
of perpetuity to God's Israel seem yet to have entered upon 
their future eternality — nor can they so long as an adverse, or 
Gentile, civil polity is so nearly universally maintained, for the 
very good reason that the promise to Israel in Abraham, and 
all the subsequent renewals of it to the after-fathers and patri- 
archs, as well as to the nations in after-days, was a nationality 
coextensive with the earth, or east, west, north, and south, 
and as long as the Gentiles rule, or reign, in the east, west, 
north, and south, there is not a possibility of Israel's promises 
being fulfilled to her, and as the prophecies declare most em- 
phatically that "all the heathen" (" Edomitish," "Egyptian," 
" Babylonian, '^ and "Euphratean'') enemies of God's dual 
Israel " shall be utterly destroyed '^ — as very forcibly illustrated 
by the smiting of the great monarchy image of so much note 
in Daniel ii. by the "stone cut out of the mountain without 
hands" — we understand not sl partial and temporary destruc- 
tion, but a total and permanent destruction, of centralism, so 
as to give room on earth, and in time for the reestablishment 
of the house and throne of David, that was and is to abide 
forever; a Bible, theocratic, democratic, republican, states- 
rights confederacy. It cannot be universal in its beginning, 
but it must be " set up'' in organic and visible form at some 
time and in some locality, and then go on to universal em- 
pire, and fall no more. 

If God pulleth down nations and exalteth nations as seem- 
eth good to him, we suppose his settled purposes in this line 
must look to permanency in the 'pulling down as well as in the 
building icp ; and if he has given us a history of a nation that 



THE KINGDOM OF ISRAEL. 349 

he has planted and called his "vineyard," and of the "pulling 
down" of various heathen nations to make room for the plant- 
ing of such national "vineyard," and the "vineyard" thus 
planted fails to be a permanency, we conclude that it failed — 
not by the design of God, but from a failure on the part of 
the "vineyard" thus planted to obey or conform to the law or 
order of its founder, and thus force themselves to assume a 
typical character; and hence we hear so much about the resto- 
ration of that which had been, viz. : " I will set ray hand again 
the second time to restore," etc. (This is a second restoration 
since the original planting, which gives us three upbuildings, 
or plantings, of this vineyard.) "I will appoint a new place 
[or land], and will plant," etc.; "I will take of the highest 
branch of the high cedar, and set or plant it; " "I will crop 
off" from the top of his young twigs a tender one, and will 
plant it," etc. 

Thus God shows his settled purpose to establish an Israel 
of permanency in our earth. The only reason why none of 
the Israelites heretofore planted have proved to be "perma- 
nent '^ is from the fact that "they have set at naught the coun- 
cils of God," and have thus "sold themselves'^ into a bondage 
of nonentity. Then, shall we conclude, because "Israels" 
have heretofore " sold themselves" into bondage, and as mod- 
ern Edom has done, or is doing, that the purposes of God have 
failed, or that he has abandoned his original designs in this 
line of things? I rather suppose not! Then, the question 
arises. May we not look for and confidently expect a perma- 
nent and prosperous plant, or "rod," of Israel to arise in this 
the latter day of promise? Answer: "Yes, yes, yes! '^ And 
the Prophet Obadiah gives us some very important light upon 
the point in hand. In the first place, he very properly, as we 
have seen, disposes of " all the heathen nations ^' to make 
room for God's latter Judean Israel to rise and occupy ; and 
in the second place, he introduces this "Judean'^ Israel as 
"delivered in holiness '' (verse 16) from her bondage to "those 
heathens." In the next place, he puts this delivered " Israel 
in possession'^ of "all the heathen nations." And that we 
do not lose sight of the connection between the foregoing 



350 THE KINGDOM OF ISRAEL. 

part of the prophecy that speaks of the total overthrow of 
" all the heathen nations '^ and that which follows in the final 
planting, or restoration, of a Judean Israel, we will again 
copy from the latter part of verse 16, and pass on to verse 17, 
where this Judean Israel, as '' Zion '' and "Jacob,'' comes up 
for "deliverance'' and permanent "possession" of the former 
"possessions'' of the Gentiles. Yerse 16: "Yea, they shall 
drink, and they shall swallow down, and they shall be as 
though they had not been." Yerse 17: "But upon Mount 
Zion [Judah] shall be deliverance, and there shall be holiness; 
and the house of Jacob [under Judah] shall possess their 
[Edom's] possessions.'' Yerse 18 : "And the house of Jacob 
[Israel] shall be a fire, and the house of Joseph [Israel] a 
flame, and the house of Esau [Edom] for stubble, and they 
shall kindle in them, and devour them; and there shall not 
be any remaining of the house of Esau [Edom]; for the Lord 
hath spoken it." 

Thus, in clear and unequivocal language, we are informed 
first of the utter annihilation of the heathen nations symbol- 
ized by "Edom;" secondly, "deliverance" in "holiness" to 
the house of Israel under Jerusalem, or Zion ; thirdly, being 
delivered, they "possess" the former possessions of their ene- 
mies, the heathen ; and fourthly, the house of Israel being 
restored in "holiness" and in "possession" of the heathen's 
former possessions, prove themselves to be a " flaming tire," 
consuming like dry " stubble " any vestige or remains of cen- 
tralism, as opposed to states-rights confederation ; " for the 
Lord hath spoken it," and who dares say it shall not be so, 
even as the "Lord hath spoken it? " 



CHAPTER IV. 



The Prophecy of Obadiah (Continued). 

WE have said in substance that ancient Edom symbolizes 
modern Edom or modern Gentilism, and that ancient 
Israel symbolizes modern Israel, or a modern states-rights con- 
federation. If this be correct, then where ancient Israel is, 
as a symbol, mentioned in her tribes, or "hosts," as being 
south or north — thus making localities, or by her tribal bound- 
aries of " seas," showing the territorial extent of said tribe or 
tribes, or by her chief cities of strength, etc., we are war- 
ranted in attaching the same tribal names, the same localities, 
the same tribal boundaries of "seas," defining territorial em- 
pire — the same cities of strength with their localities — to the 
modern Israel that must answer to the type in the ancient 
house. If our premises are correct, then our modern appli- 
cation is logically correct ; that is, if in the ancient house the 
tribe of Judah is denominated " the southern host of the chil- 
dren of Israel," whose boundary was from the sea east to the 
sea west, and southward to the sea, and bounded north by 
Benjamin and other tribes, and as holding within herself the 
entire tribe of Simeon, and the renowned city of Zion as a 
military stronghold, and shown by her defined boundaries to 
embrace territory almost equal to the eleven remaining states, 
and as being the lawgiving tribe of sceptership, with the gen- 
eral character of the Lion, and of whom David was, and last 
but not least of whom the chief ruler was to come, then we 
are safe in looking for the same " marks " in the modern 
household as attaching to its Judean quarter or " southern 
host.'' With these remarks we return and notice verse 17, 
where it is said, "Upon Mount Zion shall be deliverance;" 



352 THE KINGDOM OF ISRAEL. 

and in this deliverance of Israel by or through " Mount Zion," 
"holiness," or purity, was declared of the nation. She was 
to be holy^ and Mount Zion was the seat, or savor, of her holi- 
ness. Now to the question, What was Mount Zion to the 
ancient household ? For whatsoever Zion was to the ancient 
house, such is she to the modern house, since the former but 
symbolizes the latter in every minutia. Need I say to the in- 
telligent reader that '' Mount Zion '^ was a military stronghold, 
called by inspiration '* a fort," and again " a castle," within 
whose high walls King David and all his successors upon the 
throne of Judah dwelt; and from the fact that in about the 
five hundredth year of the kingdom of Israel David took this 
heretofore impregnable fortress from the Jebusites, and made 
it his dwelling-place, it was then called " the City of David." 
So the castellated fort of Zion and '* the City of David " were 
one and the same thing. And here on Mount Zion David 
erected a tent for, and brought hither from the house of Obed- 
edom, " the ark of the covenant ; " and here on Mount Zion, 
the City of David, the nation went up to worship the Lord for 
forty years ; for in the eleventh year of Solomon he transferred 
the ark to the temple. 

The ancient household, under the seventy-three years' reign 
of David and Solomon, was a nation of mighty warriors and 
conquerors, subduing all the surrounding nations, and this 
castellated fort of Zion was the head-quarters of her general 
kings. The leading character of the nation at and during the 
time spoken of was military^ most emphatically ; hence the 
nation was very, very often designated by the term " Zion," 
and that very appropriately, too, since Zion's military kings 
and hosts gave the nation its distinctive character. This 
mount and fort, with its generals and army that gave the dis- 
tinctive military character to the nation, belonged to the tribe 
of Judah; and David, its first possessor, was a prince of Ju- 
dah, and the greatest king that ever reigned upon earth ; for 
it is said of him in Sacred Writ that he had been perfect be- 
fore God all the days of his life, save in the killing of Uriah, 
which was a wicked violation of the civil law. This castel- 
lated fort was the military head-quarters of the most skillful 



THE KINGDOM OF ISRAEL. 353 

and successful general of ancient or modern times, who, 
through a forty years' war — which resulted in the conquest of 
all the surrounding nations — lost not a single battle, nor met 
with a reverse in the field. And this "military stronghold" 
being within the tribal lines of "Judah the beloved of the 
Lord,'^ with its king and general above, gives an importance 
to the tribe of Judah not to be lightly regarded ; and when 
taken in connection with the fact that the city of Jerusalem 
in the tribe of Benjamin was with this Zion, or City of David, 
the capital of the nation, during the time of its greatest tri- 
umphs ; and that they ^'oin% were called "Ariel- Ariel," or the 
"•two lions of God,'' and that this castellated fort of Zion was 
the "lion," or military arm, of the nation, while Jerusalem, 
which is so frequently called the "daughter of Zion," was the 
" lioness, '' or the more feeble and defenseless designation of 
the nation for the nation's chief strength, defensive and offen- 
sive, as well as its " holiness, '^ or purity, civilly considered, 
dwelt in Zion, within the tribal lines of Judah, who was him- 
self styled the " lion.'' In fact, it was the lion tribe of the nation. 
"We say, all these facts being duly considered, we see that 
there is more than an ordinary importanace attached to all 
that is associated with "Judah," "Jerusalem," and "Mount 
Zion," in our prophecy. 

Let us look at the next point of importance, i. e., the geo- 
graphical or local position of Judah to the balance of the na- 
tion. She was the 7nost southern of all the tribes^, and not only 
so, but lay directly to the south of them, both of which facts are of 
vast importance in considering the signiticancy of this proph- 
ecy as applicable to modern times. Joshua xviii. 5: "Judah 
shall abide in their coast on the south, and the house of Jo- 
seph [Ephraim and Manasseh, that represented the remainder 
of the nation] shall abide in the coasts on the north." See 
also Joshua xv. for the local position of Judah, and the vastness 
of her territorial limits, and her natural water boundaries, all 
of which is possessed of an importance not to be overlooked 
in the final history of that great and leading "lion tribe." 
Upon and within that lion tribe rest "the house and throne 
of David forever." She possesses largely more territory than 
23 



354 THE KINGDOM OF ISRAEL. 

any of the states of Israel, and holds within her tribal lines 
the entire tribe of Simeon. (See Joshua xix. 1-9.) This last 
fact is full of significancy in a modern application, which can- 
not be discerned in the original or ancient settlements of the 
tribes, but is quite manifest when regarded as symbolic of the 
future history of the nation. We may learn from this that 
modern Judah was to hold within her an empire of territory 
within which other states might be founded as the national 
demands seem to require, for after we estimate the amount of 
territory taken up by Simeon, having an e^'e to the average 
size of the northern tribes, we still find Judah possessed of 
territory sufficient for an indefinite number of states. She js 
from sea to sea east and west, and southward to the river of 
Egypt and the sea, and bounded by the other states on the 
north. Geographically, then, Judah was the most southern 
of all the states of Israel, and possessing within herself sym- 
bolically an empire of states confederate, as "Judah," or *'Je- 
rusalem," and not unfrequently called "Zion." Now what 
use can we legitimately make of the foregoing facts touching 
ancient "Judah," "Jerusalem," and "Zion?" We will see. 
In verse seventeen we have observed that the house of Israel, 
under the appellation of "Zion" (which is synonymous with 
Judah, or Jerusalem), is delivered from his enemies, and then 
put in possession of his enemies' possessions and declared to 
be " holy." In verse eighteen they, under the character of 
"flaming fire," utterly consume the stubble remains of Esau, 
"so that there shall not be any remaining of the house of 
Esau." This, it must be observed, is the whole nation, or 
*' house of Jacob," regardless of particular tribes or localities, 
notwithstanding the "deliverance," "holiness," and "posses- 
sion" to "the house of Jacob,^' were by or through "Zion" 
(verse 17) as the governing or leading head. 

Now observe carefully the chronological order of the proph- 
ecy. First (verse 16) : The total destruction of " all the heathen 
nations." This was necessary to give place and success to 
what follows. Second (verse 17): "Deliverance in holiness" 
to the whole nation by " Zion." Third (verse 17): The " pos- 
session " of their enemies' "possessions," by the whole na- 



THE KINGDOM OF ISRAEL, 355 

tion, or ^' house of Jacob," but under the head or lead of Zion. 
Fourth (verse 18) : A fiery consumption of every vestige or 
" stubble " remains of " Edom " — or centralism — in the house 
of the elder, or birthright, head of the nation, who had sold 
the same. Fifth, and lastly (verse 19 and on, as episodical 
of verses 17, 18, for that which now follows is but reiterating 
and enlarging upon facts set forth in verses 17, 18, specifying 
and particularizing in detail the before-uttered in regard to 
Mount Zion) : "And the south shall possess the mount of 
Esau ; '' possessed before by the whole house of Jacob 'verse 
17), but now in the fifth chronological advance toward the full 
realization of the demands of the prophecy. " The south " of 
Israel, which is Judah, or David's kingdom, "shall possess 
the mount of Esau and the plain of the Philistines ; " and 
they, "the south," "shall possess the fields of Ephraim and 
the fields of Samaria, and Benjamin [and] Gilead." Verse 
20: "And the captivity of this [southern] host of the children 
of Israel shall possess the Canaanites, even unto Zarephath ; 
and thecaptivity of Jerusalem [this hosti which is in Sepharad, 
shall possess the cities of the south." That is, while she is 
possessing so much elsewhere, let it be also known that last 
of all she is in quiet possession of her own "cities" of the 
south, which but represent countries. "And saviors shall 
rise up on Mount Zion to judge the mount of Esau," and then 
"the kingdom shall be the Lord's." And thus ends the 
prophecy of Obadiah. 



CHAPTER V. 

The Prophecy of Obadiah (Concluded). 

TnE vei^ improper supplies found in Italics in verse 19 of 
King James's translation make it appear that there were 
several possessors, while in fact "• the south " alone possesses 
every thing from the beginning of verse 19 to the end of the 
prophecy. (See verses 17 and 18, as conveying all to Zion.) 
A supply is only w^arrantable where it is manifest that a bet- 
ter sense is obtained by it, which is not the case in verse 19 ; 
hence we reject the supplies entirely, and read as translated 
from the original, supplying " of" and " and," as above. Verse 
20 fastens the whole of the "possessions" of verse 19 to one 
" host of the children of Israel." Whatever host of the chil- 
dren of Israel this was, she must be known as having been in 
" capitivity " herself, and must have been delivered, as in 
verse 17, before she becomes, as in verses 19 and 20, "pos- 
sessed" of such vast "possessions." "This host'' (verse 20) 
has direct reference to some particular " host " before-men- 
tioned, and it cannot refer to Ephraim, Samaria, Benjamin, 
or Gilead, for they have themselves been given as the posses- 
sions of the south, verse 19, which is episodical of verses 17 
and 18. Therefore we are compelled to refer "this host" 
(verse 20) to its nearest antecedent, "the south,'' of verse 19, 
that is there put in possession of Ephraim, Samaria, Benjamin, 
and Gilead. And "Zion," in verse 17, being the only men- 
tioned host, or division of the house' of Jacob going before, 
" the south " of verse 19, " Zion," therefore, must also be an 
antecedent, and if so, of the "south ;" and here we learn that 
" Zion," or " the south," had been in " captivity," as verse 20 
seems to demand, from the fact that she is here (verse 17) 
" delivered " from her " captivity." Thus we see that " Zion " 



THE KINGDOM OF ISRAEL. 357 

(verse 17), being delivered from her enemies and declared to 
be *'holy,'^ appears in verse 19 as "the south," and in verse 
20 as the "captive host of the children of Israel," and further 
on in the same verse as "the captivity of Jerusalem." So 
that "the captivity of Jerusalem" and the "captivity of this 
host," and "the south," and " Zion," are all interchangeable 
names for the same branch, or "host," of the house of Jacob. 
And who is there that cannot see the appropriateness of all 
these names for the house of Judah by allowing "this captive 
host'' to refer to its antecedent, "the south," and then the 
south to its antecedent, Mount Zion, of vtrse 17? "Zion" 
was the military stronghold and lion city of the tribe, while 
Jerusalem was the capital of the joint tribes of Judah and 
Benjamin. As to the appropriateness of the term "south," 
as applied to Judah, nothing can exceed it. And last, but not 
least, " this host " was in captivity herself; but being deliv- 
ered, she becomes possessor of all possessions. Is it not as 
manifest as the noonday sun that all the "possessions," from 
first to last, are set down to the account of this southern Je- 
rusalem host, or Zion, just as you please, for they are the 
double city, or "two lions of God," when taken together — 
Zion being the masculine and Jerusalem the feminine desig- 
nation of the nation — under Judah's head, and he the lion 
tribe of the nation ? Those of our readers who have been 
taught to look upon the term " Zion '' as applicable alone to 
the Church may not approve of the application we make of 
it. To such we say, By what name was the Church called the 
five hundred years previous to David's taking "the fort'' of 
Zion? 

This southern host of modern Israel, some time before the 
realization of her promised possessions, was herself a captive 
in captivity, but now becomes not only the possessor of the 
former possessions of Edom, her elder, but being delivered 
with Israel as a whole, she then becomes the possessor, or con- 
troller, of all heathendom. Mark carefully the reading of the 
19th verse, omitting the improper supply in Italics: "And the 
south shall possess the mount [government] of Esau and the 
plain of the Philistines." Thus far they possess heathen 



858 THE KINGDOM OF ISRAEL. 

ground, for these are strictly heathen terms; but the remain- 
der of this verse is taken up with putting this captive southern 
host in possession of Israelitish ground situated 7iorth of them, 
viz. : "And they shall possess the fields of Ephraim, and the 
fields of Samaria and Benjamin and Gilead" — all north of 
Judah. This gives the "host" of Judah the possession of the 
whole of Israel, as well as of heathen ground, for Israel was 
embraced in full by the second class of figures, or symbols ; 
that is, "the fields of Ephraim," etc. 

The kingdom of Israel first arose under the tribal headship 
of Ephraim, and ^tood about ^ve hundred years, and is often 
designated in the Scriptures by the term " Ephraim." Hence 
" the fields, or lands, of Ephraim," embraced all Israel. But 
after this five hundred years' reign of Ephraim the tribe of 
Judah becomes the tribal head of Israel, but retained this 
tribal headship only seventy-three and a half years, for upon 
the accession of Rehoboam ten states broke ofi' from the 
house of David and reorganized under an Ephraimitish head- 
ship, with " Samaria" for the capital. And this branch of the 
Israelitish nation was commonly designated " Samaria,'' from 
the capital city, which is quite common with all nations, an- 
cient and modern. For example, we say the government of 
Paris, of London, of Washington, of St. Petersburg, etc. 
Hence " Samaria," verse 19, signifies the kingdom of Israel 
that arose out of the ten tribes under Jeroboam. So that 
"and the fields of Samaria," that are put into the possession 
of this southern Judean host, simply means that all that were 
of the ten-tribed Israel, as well as all of Ephraim's Israel 
which went before and consisted of Shemitic blood, or the 
remains of the persons of the old house, are transferred by God 
to modern Judah, called the " south " in verse 19, and the 
"captive host " in verse 20. 

And next, "and Benjamin." Benjamin formed one of the 
states of the first head of Israel which arose as above men- 
tioned under Ephraim's tribal headship, and went with all the 
tribes, after the death of Saul, with David, or Judah, the 
second head. But when the ten states broke oft' under Jero- 
boam from David's house, Benjamin adhered to the house of 



THE KINGDOM OF ISRAEL. 359 

David, or Judah. And now, on Judah's final restoration, it 
must be shown that no state, or tribe, in all Israel, ancient or 
modern, shall be wanting to *' the house and throne of David." 
Hence "Benjamin^' is transferred to this southern host of Is- 
rael, for Benjamin never belonged to Jeroboam's ten-tribed 
Israel, called "the fields of Samaria;'' hence Benjamin must 
be named individually, or he would have been left out 
entirely. 

And next, "and Gilead." The land of Gilead lay to the 
east of Canaan, or on the east side of Jordan, and with Bashan 
was occupied by the half-tribe of Manasseh in connection 
with Reuben and Gad; and Manasseh being one of the reign- 
ing tribes, or heads of the kingdom of Israel, he was put in 
possession of this three-tribed Israel on the east of Jordan. 
See Joshua vii. 1: "Because he was a man of war, therefore 
he had Gilead and Bashan." JSTow, three tribes occupied 
Gilead and Bashan, but to Manasseh, as head of the three, 
the land was given. And Manasseh, who possessed as chief 
the land of Gilead, in a typical sense, represents the third 
head of the kingdom of Israel, which is the United States of 
America. Hence "Gilead," in the 19th verse, signifies no 
more nor less than the third head of the kingdom of Israel, 
or United States of America. That is, Manasseh and "Gil- 
ead," in this passage, are synonymous wnth the land or coun- 
try of which Manasseh's tribe was the honorary head, and that 
land, we have clearly shown, was and is the United States of 
America. And our modern Israel, like the ancient house- 
hold, holds within her southern border a "Judah" of imperial 
domain. This modern Judah, like her ancient sister, has 
gone into captivity, but must and will be delivered in holi- 
ness (verse 17). And then to become the head, or lion, divis- 
ion of the nation, Judah being delivered from her capitivity, 
is restored as the " tabernacles of David that are fallen down ; " 
and being thus restored, she becomes "possessed" of every 
thing heretofore possessed by the whole nation. " Ephraim " 
is hers; " Samaria," or ten-tribed Israel, is hers ; "Benjamin," 
who did not belong to the ten-tribed Israel, is hers ; and " Gil- 
ead," or Manasseh, is hers. This is in strict keeping with 



360 THE KINGDOM OF ISRAEL. 

what is said of Judab, or Jerusalem, in Ezekiel xvi. 53, where 
God, speaking to Jerusalem after her restoration, says: "Then 
thou shalt remember thy ways and be ashamed, when thou 
shalt receive thy sisters, thine elder and thy younger. And I 
will give them unto thee for daughters." Thus, in Ezekiel xvi. 
61, as in Obadiah 19, is this noin (March, 1867) captive south- 
ern host of Israel to be put in possession of the two sisters 
Israel, the one her elder and tbe other her younger — that is, 
elder and younger as to their typical reigns — while Judah is 
the elder in the antitypical reign, since she has preceded the 
other two in this, the antitypical day, for they, as the fifth and 
sixth heads of the nation, are yet to come. 

"0 that the salvation of Israel were come out of Zion ; 
when God bringeth back the captivity of his people, Jacob 
shall rejoice and Israel shall be glad." "In that day will I 
raise up the tabernacle of David [Judah] that is fallen, and 
close up the breaches thereof. And I will raise up his ruins, 
and I will build it as in the days of old." (Amos ix. 11.) Thus 
it is to be in the modern house of David "as in the days of 
old." Verse 12: "That they may possess the remnant of 
Edom, and of all the heathen which are called by my name, saith 
the Lord, that doeth this." That is, David's kingdom being 
fallen, it will be restored as it was "in the days of old,'' when 
it held the supremacy. And then (verse 12) : " They shall pos- 
sess the remnant of modern Edom and all the kindred of Edom 
that are called by God's name, as Israel was called God's peo- 
ple." From this we learn that the " Edom" and the " heathen " 
of this verse 12 were once God's true Israel, and called by 
God's name, but are now so fiir gone from original Washing- 
tonian and Jeffersonian purity as to be styled Edomites and 
heathens. But we look for the tabernacle of Judah, that is 
now fallen down, to be raised up and established as of old, 
and then the degenerate Israel called Edomites and heathen 
to be given to her, as in Ezekiel xvi. 61, after which the fol- 
lowing will be the state of Israel (verse 13): "Behold, the 
days come, saith the Lord, that the plowman shall overtake 
the reaper, and the treader of grapes him that soweth^seed; 
and the mountains shall drop sweet wine, and all the hills 



THE KINGDOM OF ISRAEL. 361 

shall melt." This is said of Israel after her restoration under 
David, or, which is the same, under Judah. But what follows 
in Amos ix. 14, 15 is not applicable to modern Israel; for 
verses 11-13 refer to her, while verses 14, 15 are directly ap- 
plicable to the Jews now dispersed and in civil ''captivity," 
being "pulled up out of their land which*God gave them." 
"Blindness in part hath happened unto the Shemitic Is- 
rael until the fullness of the Japhetic, or Gen4:ile, Israel 
be come in, and so all Israel, ancient and modern, shall be 
saved." 

We now give verses 14, 15, above referred to as applicable 
to the Jews: "And I will bring again the captivity of my peo- 
ple of Israel, and they shall build the waste cities, and inhabit 
them; and they shall plant vineyards, and drink the wine 
thereof; they shall also make gardens, and eat the fruit of 
them; and I will plant them upon their land, and they shall no 
more he pulled up out of their land which I have given them, 
saith the Lord thy God." This is not applicable to modern 
Israel, for they have never been " pulled up out of their land." 
The Israel of verses 11-13 is only "fallen down" on its own 
land, and is to be raised up on the same with all the breaches 
of division healed, after which the prosperity of verse 13 fol- 
lows. No man need go farther than the before-mentioned 
sixteenth chapter of Ezekiel to find modern Israel " breached," 
or broken, into three separate kingdoms, called respectively 
" Samaria the elder," " Sodom the younger," and "Jerusa- 
lem," or Judah; and to find that the "elder" and the 
"3'ounger" of Judah in the typical age are both to be 
given to her in the antitypical age, and thus heal the 
breaches spoken of by Amos. The modern Judah, or taber- 
nacle of David, whose star of empire arose in the east in 
1861, and ran to the west, is now fallen down on her own 
land, but will be raised up in the fullness of time, and thence- 
forward she will be the guiding-star of empire, moving with 
majestic grandeur and lightning rapidity to the west, radiat- 
ing to the north and south, and sweeping with resistless force 
all opposing empires, or "the divine right of kings," and 
"the succession of St. Peter," from the face of the earth. 



362 THE KINGDOM OF ISRAEL. 

She is "the stone cut oat of the mountain without labor,'* 
that is **to smite and break to pieces, and then to grind to 
powder," "all nations, and kindreds, and tongues, and peo- 
ple" that are not theocratic, democratic, republican, states- 
rights confederate organisms. 



Part Fourth 



THE SEALS,TRUMPETS, AND VIALS, 



PREFACE. 



How is it that^ with the book of Revelation in their hands, and its un- 
equivocal declaration that it was a revelation of God the Father, given 
unto Jesus Christ, of things shortly to come to pass, and that Christ had 
sent and signified the same unto his servants by the hand of John, the 
most thorough Bible students, corrimentators, and expositors have been 
endeavoring, almost since the very days of St. John, to find and verify a 
fulfillment of its prophetic utterances, notwithstanding it would be wholly 
impossible for one single event of this prophecy to occur or meet with 
fulfillment in the absence of an Israel, as the servants of Jesus Christ, to 
whom it was sent, and to whom its event refers? We know that ancient 
Israel, as the children and servants of God, in a civil sense had passed 
away at the giving of this revelation, but her prophets had not failed to 
certify us by the most ample and oft-repeated utterances that Israel 
should arise and exist again, and that all the glory and grandeur bespoken 
of God's people not realized by the ancient house would be under the 
" latter-day "^ house of Christ. Why, then, in the absence of any such Is- 
rael, should we expect any of the unfulfilled prophecies of the ancient 
seers, or of those given us by St. John, to be met? It is utterly impossi- 
ble for any of these to come to pass until the Israel promised by the old 
prophets should arise, at least in its typical form. Hence, how futile and 
unsatisfactory the herculean labors and toil of all expositors of prophecy 
anterior to 1789, the identical time of said rise. Scarcely a single nation 
of any note that has existed since the days of St. John has been left out 
of these prophecies by the many able scholars and expositors that have 
taken the matter in hand. If they had given the proper attention to the 
very first declarations in the book, and waited till the servants of Jesus 
Christ, or the Israel demanded by the old prophets, had arisen, then had 
they been spared the useless labor that they performed. That there is 
yery, very much in the old prophets and St. John that has direct refer- 
ence to Gentile nations, we are free to admit, but always refers to- them as 
the enemies of Israel; for all of Israel's conflicts, trials, captivities, deliv- 
erances, and triumphs have direct reference to her enemies, with whom 
she has these conflicts and trials, and to whom she became captive, and 
from whom she is delivered, and over whom she triumphs. Therefore, 
when we are considering the prophetic history of God's Israel, we are 
necessarily also considering largely the history of her enemies. Could it 
be otherwise ? Certainly not. The history not only of Israel, but also of 



366 THE KINGDOM OF ISRAEL. 

Gentile nations, is necessarily involved in the history of other Gentile 
nations. The history of Israel, therefore, could not be given in prophecy, 
and yet ignore the history, in some degree, of her enemies. We conclude, 
then, that we can have in prophecy no prophetic history or notice of Gentile 
nations only as they stand related in said history to Israel; therefore, from the 
time of the non existence of the ancient house to the advent of the Is- 
rael of 1789, we have nothing transpiring in prophetic history of any Gentile 
nation; and if not, all attempts between these two points of time to find 
fulfillments of prophecy would inevitably be abortive. Let it not be said 
that we crowd too much of prophetic importance into the short periods 
of modern Israel to comport with what we see and know, or to harmonize 
with the great prophetic periods and events of the long history of the 
ancient house. The long history of t]ie multiplied events of the ancient 
house, though it may have stood a thousand years, is not in its impor- 
tance to be compared with the transcendent glory and magnificence of 
this latter-day house ; for the former was typical and short-lived, while 
modern Israel, in its seven-horned offspring, is antitypical and endless. 

The burden and theme of the prophets were not so much in reference 
to David and his Israel that seceded from the first Israel as to David's 
greater Son and his seven-horned Israel that secedes from and arises out 
of modern Israel, over which, Luke says, "he is to reign forever." We 
must not let the very strong, highly figurative and symbolic language of 
John mislead us, or expect to see the sights he is represented as seeing. 
We must come down to plain matters of fact in history — matters belong- 
ing to earth and time — stripped of all of its imagery and embellishments. 
We shall see no throne set in heaven, with its Deity enthroned, and a 
seven-horned Lamb in the midst of the throne, and four beasts with four 
faces each as standing around the throne, and in the midst of the throne ; 
and four and twenty elders, as priests and kings, seated upon twenty-four 
seats surrounding the throne, and a rainbow spanning the heavens around 
this throne, and lightning flashes issuing from the throne, while thunders 
reverberate, or echo and reecho, from side to side, or throughout the vast 
universe of heaven. If we wait in expectation of witnessing these, we 
shall wait until doomsday, and still be disappointed. John saw and heard 
all these, and much more not noted above. We are to realize them as 
matters of fact transpiring in the history of modern Israel, after the open- 
ing of the first seal by the seven-horned Lamb, as the administrative head 
of a seven-horned Israel, just as matters of fact have ever been transpir- 
ing in the history of the world, and not otherwise. Why should it be 
considered otherwise? Certainly not simply because of the refined im- 
agery and symbolism of John. Such sights, sounds, etc., as these have 
never had occurrence on earth; and if any are disposed to think differ- 
ently, and are inclined to wait and look out into the future for a realization 
of their exjiectations, they may wait and look until eternity grows gray 
with years, and still be doomed to disappointment. These revelations of 
the matters of fact to occur in Christ's seven-horned Israel are nothing 



THE KINO DOM OF ISRAEL. 367 

different in their nature from those that occurred in the Israel before the 
day» of Christ's civil reign as a seven-horned Lamb over a corresponding 
seven-horned Israel, only that in point of importance the Israel of Christ, 
as being antitypical of the ancient house under its three typical heads, 
takes precedence over, or outranks, the typical just so much as Christ the 
Prince outranks the princes of the typical Israels above. Thus the mod- 
ern Israel of Christ is nothing different in its nature and office from the 
typical heads going before, just as the offices of Christ as Prophet, Priest, 
and King are nothing different in their natures from these offices as filled 
by his types, Moses, Aaron, and David. The difference arises not from 
any difference in the nature of these offices, but simply and solely from 
the superiority of Christ to his types, Moses, Aaron, and David. There 
is and can be no possible difference in the nature of the office of the anti- 
type and that of his prior type ; for as to their nature, import, office, or 
significancy, they are positively identical, and could not be otherwise, and 
yet the one be called the type of the other. This we know cannot be 
successfully gainsaid, or even called in question. Therefore we con- 
clude that the very strong figurative imagery and symbolism of John 
simply goes to show or teach us that the Israel of Christ brought to view 
under these is to be considered and received as transcending and over- 
reaching in its importance and final results all prior or typical reigns of 
Israel just so much as these highly figurative manifestations surpass 
common matter-of-fact narrations. The matters of fact narrated in this 
prophecy must be reduced to the common language of the history of its 
fulfillment. We have difficulties quite enough with things in our history 
that are in theinselves difficult, but why should we seek to make difficul- 
ties out of things that are not at all difficult? 

The seals, trumpets, and vials of Revelation belong to modern Israel of 
the West, but none of them reach back to her rise in 1789, but date and 
begin immediately after the rise of her offspring, the seven-horned con- 
federacy of Christ, in 1861. The confederacy of 1789 is to be regarded 
as an Israel of God, and as belonging to the typical dispensation that de- 
manded three typical Israels, and she being the third, ends the typical dis- 
pensation; while the confederate states are antitypical, and fall within 
the new dispensation designated " latter days," whose beginning is not 
at the exact point of time marked by the opening of the first seal. She 
existed before the opening of the first seal, and being first in the realiz- 
ing age, takes the lead as Judah, or as the Lion division of Israel, indi- 
cated by seven horns, or sovereignties, under the head of the Lamb. 
"Seven" is her lirth number under the lead of the Lion of the tribe of 
Judah, called a seven-horned Lamb. She remains not as "seven," but 
soon becomes " one-third " of the Israel of 1789, and is overthrown as " one- 
third," and so remains for " three and a half days," and then attains unto 
life again, at which time another "one-third" of the nation secedes in the 
west; and then the last third, as a " remnant" in the east, reforms its gov- 



368 THE KINGDOM OF ISRAEL. 

ernment, and in doing so conforms to the form of the first two thirds ; 
and then the second third and the "remnant," or last third, confederate 
with the seven-horned, or first, third; and then Armageddon comes on 
the opening of the seventh seal. Prophetic history demands all this, and 
as far as fulfillment has gone these prophetic demands have been met 
most emphatically; and that the unfulfilled demands will be met no one 
could doubt who believes in the inspiration of the Bible. For these we 
wait, and wait not long. 

In conclusion, let it be reiterated and emphasized that not one solitary 
event of the prophecies of this book, as indicated under the seals, trumpets, and 
vials, could possibly transpire until a seven-horned Israel should occupy the stage 
of history; for all — every jot and tittle — of the contents of the book of 
seals must take place after the seven-horned Lamb receives the roll from 
the right-hand of God. This is an absolute demand, for no unsealing oc- 
curs until performed by the Lamb. Therefore there must exist a seven- 
horned Israel in history before the book of seals could be placed in her 
hands for development. For me, at this late day, to say to intelligent 
Bible scholars tliat this seven-horned Lamb is purely and rigidly symbolic 
and not literal would be useless, for no one of even moderate attainments 
in Biblical literature holds to any other view. And all that we wish to 
accomplish in these concluding remarks is the calling of the attention of 
the students of Bible prophecy to a fulfillment of the prophecy in refer- 
ence to the rise and existence of a seven-horned nation that must answer 
in history to the seven-horned symbolic Lamb of prophecy, for the Lamb 
and the nation bespoken by it must conform or correspond with each 
other most rigidly. The nation, as seen in the throne with the seven- 
horned Lamb, four beasts, etc., existed as such before the book of seals 
was given to the Lamb for unsealing, for this is clearly stated. The un- 
sealing, therefore, dates at some time after the appearance of the nation. 



CONTENTS, 



CHAPTER PACK 

I. Introduction r. : ; r. .-rrrrr. . 371 

II. First Seal, First Trumpet, and First Vial Form a Trinity Pro- 
phetic and Historic of Period No. 1 383 

III. The Second Seal, Second Trumpet, and Second Vial Form a 

Trinity Prophetic and Historic of Period No. 2 388 

IV. The Third Seal, Third Trumpet, and Third Vial Form a Trinity 

Prophetic and Historic of Period No. 3 391 

V. The Fourth Seal, Trumpet, and Vial Form a Trinity Pro- 
phetic and Historic of Period No. 4 394 

VI. The Fifth Seal, Trumpet, and Vial Form a Trihity Prophetic 

and Historic of Period No. 5 404 

VII. The Sixth Seal, Trumpet, and Vial Constitute a Trinity Pro- 
phetic and Historic of Period No. 6 411 

VIII. The Seventh Seal, Trumpet, and Vial Constitute a Trinity 

Prophetic and Historic of Period No. 7 459 

IX. The Woman of Civil Liberty and the Dragon of Civil Des- 
potism. (Rev. xii.) 465 

X. The True Theory of the United States Government and its 

Abandonmen t. . . ; 482 

XI. The Woman and Her Son. — The Dragon and His Successor. 
— The Leopard and His Successor. — The Triumph of Civil 
Liberty Under Michael, the Prince of Israel. — The Seven 
Heads and Ten Horns of the Dragon and Leopard An- 
swered in Seven Four-year Reigns and Ten Presidents 

Each 488 

XII. The War of Forty-two Months (Rev. xi. 2) and the War on 
the Saints (Rev. xiii. 7), also for Forty-two Months, are the 
Same. — The Twelve Hundred and Sixty Days (Rev. xi, 3; 
xii. 6) and Three and a Half Times (verse 14) are the 
Same. — The Leopard Closes, and is Succeeded by His Son, 
the Two-horned Beast 497 

XIII. Church and State Prophecy and History, or Church Harlotage, 

Examined and Considered 505 

XIV. The Harlot Church and Her War Upon the Constitution, and 

Her Fall ,.. 514 

XV. Consideration of the Horn Symbol and its Application 525 

24 



CHAPTER I. 



Introduction. 

WE now take up the consideration of the seals, trumpets 
and vials of Revelation as properly following "Jeho 
vah's Chariot Throne, or Part Second; for it will be found on 
examination that it was the seven-horned Lamb that stood in 
the midst of this chariot throne that was to open and develop 
the events of the seals. The fourth and fifth chapters, with 
the throne, Lamb, etc., are preparatory and introductory to the 
opening of the seals, and hence all that is to occur under the 
development of the seals belongs strictly to the administration 
of this seven -horned Lamb, for nothing in all this mighty 
history could transpire until Christ, as a seven-horned Ruler, 
comes upon the stage of time. The Lamb, in his head, is purely 
symbolic of an Israel in its unity^ as he has but one head. His 
seven horns are as certainly symbolic of seven nations, or of 
Israel in its " company of nations." "A beast," says Dr. Bald- 
win, "always symbolizes a government of some kind," and a 
horn is universally indicative of civil power.* Hence the 
Lamb's head indicates Israel asa wn%, and the horns the same 
Israel in personal governors of her tribal character of sover- 
eign states. 

We consider these seals, trumpets, and vials as seven trini- 
ties, prophetic and historic, of certain periods in time, and of 
things or events to transpire and transpiring within said pe- 
riods — "prophetic" as to what the seals and trumpets an- 
nounce in their characters as teachers of coming events, and 
then "historic" in the fulfillment of the same by the trumpets 
and vials. Others have treated the seals, trumpets, and vials 
each as separate and distinct — the one not dependent upon 
the other in its development of facts — that is, not more so 

* Say, a personal civil ruler. 



372 THE KINGDOM OF ISRAEL. 

than any one part of inspiration is dependent upon, or is sup- 
ported by, any other part of the same. We take a different 
view, and shall treat them as specially dependent, one upon 
the other, for the development of the things and events con- 
tained in each, and hence we consider them as seven trinities^ 
and shall treat them as such — that is, no seal as being com- 
plete w^ithout its corresponding trumpet and vial. The seals, 
or doors, being opened or unclosed, they thereby prospectively 
and prophetically announce, from time to time, coming events. 
They thus introduce us to time future by the successive open- 
ings of the doors that separate the different periods, or apart- 
ments, of time. On the unclosing of said "doors," we are 
permitted to see within; but seeing, we do not understand 
fully the import of what we see and hear from within. We 
see certain kinds of horses, as to color, with riders thereon, 
with bows, swords, balances, crowns, etc., and hear certain 
voices and orders, or commissions, which, taken with the fore- 
going "sights,'' seem to point to coming actions and events, 
but in rather an ambiguous manner, so that without further 
light we should not be able to discern all that was intended by 
the introduction to this or that apartment of time. Thus the 
seals within themselves do not finish any period of time. In 
fact, they only introduce and dimly outline the periods, and 
leave the trumpets and vials to carry on and finish what they 
have thus introduced. The trumpets follow the opening of 
the seals of time and command or order the execution or de- 
velopment of the things and events contained in each period 
brought dimly to light by the previously opened door; and 
then, in prompt obedience to the "orders" of the trumpets, 
rapid execution by the vials begins the development of the 
periods. 

The vials are, therefore, wholly historic, or executive — that 
is, there is nothing beyond the vials' fulfillment or execution 
of that which was at first dimly and prophetically brought to 
light by the opening doors and the after-orders of the trump- 
ets. The vials finish, or wind up, the affairs of each period, 
and thus leave them purely historic; while the trumpets are 
both prophetic and historic, and the opening seals are only 



THE KINGDOM OF ISRAEL. 373 

prospective, and hence only prophetic. We repeat: The seals 
being first in the order of time, and set before any developed 
future, must be wholly prophetic, while the vials, being the last 
of the three, close each period by the actual fulfillment in 
execution of that which had been prophesied of in the periods, 
and hence must be historic; while the trumpets, occupying a 
middle ground, or occurring between the seals and vials, are 
both prophetic and historic; and finally, the seals, trumpets, 
and vials, as trinities, are purely civil, or pertain to national or 
governmental afi:airs, and can by no reasonable construction 
be made to refer to spiritual concerns, except incidentally, as 
necessitated from man's duality. And that our country is 
largely, very largely interested in them there can be no gain- 
saying. And we afiirm that the periods of the seals, trumpets, 
and vials, numbered one, two, three, and four, are noio historic, 
and as such belong to the past; and the fifth seal, or door, 
that introduces us to the fifth period, or apartment, of time, 
here divided into seven, is now (fall of 1865) standing wide 
open, and has been ever since the surrender of General J. E. 
Johnston, May 20, 1865. The sixth angel has not yet sounded 
his authoritative trumpet, commanding and ordering the exe- 
cution or fulfillment of the actions and results of this (the 
sixth) the most important and momentous of all the preceding 
seal periods. 

The sixth period ends thus: "The second woe [sixth seal] 
is past; and, behold, the third woe [seventh seal] cometh 
quickly [or hastily]" — that is, it very "quickly" runs its race, 
and closes the drama of the seals, trumpets, and vials. 

Dr. Baldwin seems to think that the seventh trumpet era, 
which is the same as the third and last woe, was a long one; 
but quite the reverse is found to be the fact. The trumpet 
and vial period, called the third woe, that was to come 
'•quickly," could not be said to have "come" while as yet 
any portion of its time was unfulfilled. It could not mean 
that the seventh seal, trumpet, and vial period was to be 
ushered in more "quickly" or suddenly upon the heels of its 
predecessor than any other one of the periods. By no means, 
for each succeeded the other instantaneously. There could 



374 THE KINGDOM OF ISRAEL. 

not, by any possibilty, be an interim or hiatus in time. At 
the exact point of time that one moment ceases, another be- 
gins; so we know that "cometh quickly," when spoken of 
the third and last woe, or seventh trumpet era, simply means 
what it says — that is, that the period brought to light by the 
opening of the seventh seal, and further heralded b}' the sev- 
enth trumpet, and to be finished by the seventh vial, was to be 
a "quick," or short, period. It embraces or comprehends the 
time that may be occupied in the battle of "Armageddon," or 
"battle of that great day of God Almighty" and its concom- 
itants, so very often brought to view in the prophetic script- 
ures, on the close of which battle, it is said, "the kingdoms 
of this world are become the kingdoms of our Lord and of 
his Christ, and he shall reign forever and ever." 

Thus ends the sixth century decade of time, or six thou- 
sandth year of the world, as we suppose; and w^here the grand 
period subdivided into seven minor periods, marked by the 
seals, shall end, then and there begins or arises the millennial, 
theocratic, democratic, republican, states-rights confederacy. 
A modern theocratic, democratic, republican, states-rights 
confederacy arises prior to this time — that is, July 4, 1789 — 
but is not "millennial" until after the close of the seventh 
seal period — that is, after the close of the Armageddon battle. 
When and where the third woe ends, then and there the mil- 
lennium begins. 

We will now, as preparatory to a more regular and system- 
atic manner of getting at the seals, trumpets, and vials, notice 
carefully the introduction, or opening remarks, of the book 
of Revelation, and then pass over with a few remarks the ad- 
dress to the seven churches of Asia, recorded in the first three 
chapters, which will bring us at once to the consideration of 
civil or national matters, which are introduced in the open- 
ing of the fourth chapter, in the development of which civil 
things the seals, trumpets, and vials come up regularly. 

BOOK OF REVELATION. 
Dr. Baldwin remarks of this book that "it consists of a set 
of prophecies addressed to the Christian Church, and contain- 
ing its future history, and also a complete history of the political 



THE KINGDOM OF ISRAEL. 375 

loorld.'* We Italicize. He adds: "The style of the book is 
figurative in the most refined degree, and involved and en- 
rolled in the most systematic yet apparently complicated man- 
ner. Nothing can exceed the perfect symmetry of the whole 
book." 

The book says itself that it was — is — "a revelation" of 
God the Father, " which he gave unto Jesus Christ, of things 
which were shortly to come to pass," and that " Christ sent 
and signified it by his angel unto his servant John," and John 
in turn was "to show it unto the servants" of Christ. The 
"things" that were " shortly '^ to come to pass were, of course, 
"things" that pertained to man on earth, and were necessarily 
twofold, or spiritual and civil, in their natures, for such is 
man, to whom they were given — that is, the spiritual is inci- 
dental to the civil, but still necessary from the dual character 
of man. That this "revelation'' — all of it^from first to last — 
pertains to- earth is manifest, in the first place, from the fact 
that it was given to the servants of Jesus Christ, who were on 
earth, and sent by the hands of John, who is called a "brother 
and companion in tribulation" of those on earth to whom he 
was sent ; and in the second place, it is shown to be of earth 
and time, from the fact that it is said "the time is at hand " 
for the things revealed to transpire, or come to pass; and if 
so, it does not refer to remote eternity or "things" of the 
future state ; and thirdly, because it is declared, "Blessed are 
those that read, and they that hear, and they that keep the 
things which are written in this book" of revealment. We 
suppose that the saints in heaven have nothing to do with 
"reading," "hearing," and "doing," or "keeping," the things 
contained in this book. And lastly, there is so much — not 
that we should say all — of that which is to transpire, or come 
to pass, that smacks so strongly and unmistakably of earth 
and time, and of man in a probationary state of trial and "trib- 
ulation," and hence so unlike heaven or the future state, that 
we are compelled of force to receive it as of things of earth 
and time. 

We notice the address to the Church was "to the seven 
churches which were in Asia;" and if in Asia, of course on 



376 THE KINGDOM OF ISRAEL. 

earth, and as such needed just such an address of admonish- 
ments, threatenings, directions, and of encouraging promises 
of rewards to the faithful. "0 yes," you will say, "the ad- 
dress to the churches most certainly pertains to earth and 
time.'' But after the address to the churches closes, we hear 
of "a door being opened in heaven," and of John going up 
to this heaven, and of seeing a throne set in heaven, and one 
sitting on this throne described as no mortal man ever ap- 
peared, and of beasts and dragons, and most wonderful and 
unearthly monsters, and a sea of glass, etc. None of these, 
you will say, belong to earth and time; and if not, they must 
belong to heaven and eternity. In reply to your logical con- 
clusion, we would ask yo^u how you would like to spend an 
eternity in a heaven filled with such unheavenly — not to say 
*' unearthly" — and hideous monsters for your constant com- 
panions. How would you like to dwell in a heaven where 
there seems to reign perpetual wars, headed and carried on by 
persons mounted upon white, red, black, and pale horses, and 
armed with bows, swords, etc., and followed in their destruc- 
tive course by "death and hell?" How would you like to 
dwell in a heaven where huge mountains are torn from their 
strong foundations, set on fire, and then hurled into the midst 
of the sea? Would you not be terrified almost to stupefac- 
tion at seeing the seas and rivers of heaven turned to blood 
and made as bitter as wormwood? How would aii "earth- 
quake [not that we should say a heavenquake], such as was 
not since men were upon the earth, so mighty an earth- 
quake, and so great" — how, we say, would such aftect you? 
Would you be very calm and altogether unmoved? Suppose 
the "islands and mountains" of heaven "should flee away so 
as not to be found," and "a great hail out of heaven [what 
heaven should this hail descend from if this was to be in 
heaven?] should fall upon men, every -stone of which was 
about the weight of a talent? " Would you not be disposed 
to change such a heaven for your old home, the earth ? And 
then think of a woman standing in the court of heaven ready- 
to be delivered of a child, and "a great red dragon, having 
seven heads and ten horns, and seven crowns upon his heads. 



THE KINGDOM OF ISRAEL. 377 

whose tail in its sweep brushes from the heavens [what heav- 
ens?] the third part of the stars, and casts them to the earth" 
— think, we say, of this "unearthly monster" standing in the 
court of heaven before a woman in labor, "ready to devour 
her child as soon as it was born!'' But we forbear, as it 
would be useless and would perhaps shock sensitive nerves to 
pursue this heavenly (f) rehearsal any farther. There is too 
much "death and hell," "thunder and lightning," "blood 
and fire," "earthquakes and hail," etc., to suit us as a place 
of eternal rest. Let those who believe in such a heaven 
seek for it if they like; for ourself, "we seek a better 
country." 

We return to, and wish you to bear in mind that we are yet 
upon, the opening, or introductor\', remarks of the book of 
Kevelation. The foregoing are some of the "things" that 
were "shortly to come to pass." To mention them all would 
require a transcript of the book. This is not necessary, as 
you have a cop3\ We only wish to fasten upon your mind 
the fact that the "things,^' actions, times, events, etc., that are 
here symbolically given us by inspiration in this book of Rev- 
elation were all actually to occur, or take place, at some period 
of time, and each in its own time, and in some place symbol- 
ically known as "heaven." If it all belongs to heaven, or 
the future state, then we have no business with the matters 
and things treated of, and shall not trouble ourselves about 
them, for we profess to "be seeking a better country" and a 
better state of things than are here brought to light; not that 
there is not much that is very, very good developed in this 
book amidst the vast amount of evil, for let it be remembered 
that the " wars and rumors of wars" here brought to view are 
wars, or contests, between right and wrong, good and evil, 
truth and error, God and the devil ; and that God, on the side 
of truth, against the devil and error, will prevail, and "the 
kingdoms of this world" — or heaven, where Michael and his 
angels fought, and the devil and his angels fought, and pre- 
vailed not — will become the kingdoms of our Lord and his 
Christ, and he shall reign forever and ever; that is, on this 
earth, symbolized by "heaven," heaven signifying elevated, or 



378 THE KINGDOM OF ISRAEL. 

above a comraon level, higher than its surroundings, either 
morally or physically. 

Then, if the matters and things treated of in this book of 
Revelation belong to a morally elevated, or a heavenly, earth, 
and we so understand each other, we are ready to proceed to 
the further consideration of them. We assume, then, that 
they belong to the "morally" elevated Israel of earth, and to 
time, and addressed to man as a dual creature — first, as a 
spiritual creature, as shown in the term ''church," or churches; 
second, as a civil or political creature, as shown in the intro- 
duction of all the insignia of civil distinction in the fourth 
and following chapters, the address to the churches having 
closed with the third chapter, thus: "He that hath an ear, let 
him hear what the Spirit saith unto the churches." Then 
follows: "After this [that is, after the address and considera- 
tion of Church aftairs],'^ says John, "I looked, and, behold, a 
door was opened in heaven.'^ In a symbolic heaven, as a mat- 
ter of course, and well understood as such; for heaven, the 
final resting-place of happy spirits, has neither literal doors 
nor bars for closing or unclosing, and by unclosing, of intro- 
ducing us to such scenes and sounds as we have already ob- 
jected to as being in heaven above. 

Dr. Baldwin remarks: "This was a symbolic heaven, as 
anyone can see at a glance," for in the "third heaven" no 
such objects as " beasts " or "doors" exist. The term heaven 
was originally applied by God to the atmosphere or firma- 
ment, and is figuratively used as the ethereal dwelling of the 
true Christian after death ; and on earth, as in this case, it is va- 
riously used to represent sublimity or exaltation, and symbol- 
ically it represents the place of the Church on earth, or the 
dominion of God on earth, etc. Many passages of Scripture 
teach us this figurative sense of the terra. 

We next notice the "door" that opens into this figurative, 
or symbolic, heaven. If the "heaven" was symbolic, then 
must its "door" also be symbolic. There could not be a lit- 
eral opening to a symbolic apartment. The two must corre- 
spond or agree in kind. This door that was here opened and 
ave, or ottered, a view of things not yet seen and unknown 



THE KINGDOM OF ISRAEL. 379 

to the prophet was of the same nature as the seven seals, or 
doors, that we have under particular consideration. The 
opening of this door to the prophet, and then inviting him to 
enter, brought him, if he wished it, into the political field, 
or political elmental heaven, that was closed to hira before; 
that is, the political elemental heaven of future events and 
things is laid bare to his heretofore closed mind by the power 
of inspiration, and he at once sees, or is capable of seeing, 
all that was to be seen and known of this elemental heaven — 
that is, all that he has recorded ; yea, more, for he understood 
what "the seven thunders uttered," and was about to make a 
record of it, when he was instructed not to do so, but to "seal 
them up." This "door," then, being a symbol, symbolizes 
his heretofore closed mind, that was now opened by inspira- 
tion ; and this being done, he is invited "to come up"— that 
is, as he had already been very much above the commonality 
of his fellow-man by "the inspiration'' that had heretofore 
"breathed upon him," he is now invited by the same inspi- 
ration to "take another degree," or "come up hither [or 
higher]." 

Now, as the whole of the vision is symbolic, then the " com- 
ing up " must be symbolic also, for it is as much a part of the 
vision as any other fact or thing recorded ; for we do not sup- 
pose that anyone will contend that John left his Isle of Pat- 
mos, and in person went up anywhere, much less to heaven. 
Then, what does "come up hither," or higher, mean? or, 
what does it symbolize? It certainly symbolizes action of 
some kind ; and as we agree that he did not leave his Patmos 
in person, then the action of " coming up '^ must have refer- 
ence to his will. His mind had been "opened," as symbol- 
ized by the "door" — that is, his mind had been illuminated 
by inspiration, and thus qualified for the duties that would be 
assigned it if it was willing, and hence the invitation to come 
up higher, for God forces not in such cases. John was a free 
agent to accept or reject, and he is consulted here under the 
form of a proposal, or invitation ; for we do not view the or- 
der to " come up " in any other light than an invitation, which 
he was free to accept or reject. He was not consulted about- 



380 THE KINGDOM OF ISRAEL. 

the opening of " the door in heaven " — that is, the enlighten- 
ment of his heavenl}^ or elevated, mind hy inspiration; but 
when the will of a free agent is to be considered, it must be 
invited, and then left to accept or reject the proposals at pleas- 
ure. Then, the invitation to "come up higher," we say, has 
reference to or sj-mbolizes some action on the part of the in- 
vited prophet; and as we agree that he did not leave his Isle 
of Patmos in person^ it follows, then, that the *' action" of 
''coming up," or going up, must symbolize the action of his 
will; and being, as he ever showed himself, willing to be 
counseled and guided by the good Spirit, we are informed 
that "immediately he was in the spirit," or "immediately" 
his will yielded to, or accepted, the proposition to receive the 
revelation of "things which must be hereafter," for that was 
the proposal: "Come up, and I will show thee things which 
must be hereafter." He assents, or goes up, by an action of 
his free and untrammeled will. It was an "upward" move- 
ment, or a going from a lower to a higher position, not of 
body, but of his willing mind. It was a moral elevation that 
John attained to, and not a bodily one. 

Every action of acceptance of the propositions, or invita- 
tions, of God on the part of willing man is an advance, or a 
forward and an upward movement. "Come," or advance, is 
the first part of the proposal, and the necessary result of such 
an advance is "upward," as the latter part of the invitation 
implies: First, " Come ; " secondly, " up." His "immediate" 
yielding, or prompt acceptance of God's proposals, places 
him at once in a new and higher, or more heavenly, field, 
where the first thing that meets his mental eye is a "throne 
set." (See Chariot Throne, Part Second.) That is, a throne 
in its proper or upright position, and not a prostrate and over- 
turned throne. It stands, or sits, ready for the sovereign to 
occupy; and then, as properly following this announcement 
that the throne was in pi^oper position for a seated sovereign, 
we are next informed that "one sat on the throne," and then 
follows a description of this symbolic king, or sovereign, 
upon this symbolic throne, within this symbolic field, or 
"heaven." And then is mentioned the presence of a sym- 



THE KINGDOM OF ISRAEL. 381 

bolic "rainbow round about the throne," and then twenty- 
four symbolic "seats" round about the throne, and then 
twenty -four symbolic "elders,^' or chiefs, clad in symbolic 
white, as sitting upon the seats, or minor stations, as adjuncts 
to the throne, and then mentions them as being crowned, 
which crowns are also symbolic ; and then follow " lightnings, 
and thunderings, and voices, and seven lamps, and a sea of 
glass, and four beasts," etc., and then a lamb with seven horns 
and eyes in the midst of all — all of which, from the greatest 
to the smallest, from the first to the last, is purely and most 
strictly symbolic and figurative, just as strictly so as were the 
seven golden candlesticks and seven stars (chapter i. 12-16); 
for it is unequivocally and positively asserted (chapter i. 20) 
that "the mystery [mystery because it was a symbolic repre- 
sentation of the/ac^5 which John did not understand by these 
symbols, and hence this interpretation, or explanation, of the 
seven golden candlesticks and the seven stars that were in the 
right-hand of the heavenly messenger] of the seven stars 
which thou sawest in my right-hand. The seven stars are the 
angels of the seven churches." And then the mystery of the 
seven candlesticks : " The seven candlesticks which thou saw- 
est are the seven churches." 

Now, if the interpretations here given of the symbolic mean- 
ing of the seven candlesticks and the seven stars may be re- 
ceived as proof of the symbolic character of the book in which 
they are found, then are we sustained in saying, as above, 
"that the whole vision is symbolic." 

Dr. Baldwin, upon the passage " the heavens departed as 
a scroll," remarks: "This is a symbolic representation of the 
old political world, for after it is gone — that is, the heavens — 
we see men still on earth runn-ing for shelter. The political 
world is here to be understood by the terms heaven and earth. 
They are so frequently used by the old prophets in this sense 
that every one is familiar with the proofs. Indeed, if anyone 
doubts that these are symbolic heavens and earths, all we have 
to say is that he is very simple, for the proofs that they are so 
are as abundant as could be desired." Of a beast he says: 
"A beast is always used to represent a civil power." Then of 



382 THE KINGDOM OF ISRAEL. 

the seven-horned Lamb that was in the midst of the throne he 
remarks : *' The Lamb is plainly symbolic of the kingdom of 
Jesus Christ, /or a beast universally., in Scripture, symbolizes 
a kingdom." * He says " the sun is a symbol of civil gov- 
ernment, and the moon is always used as a symbol of the 
Church." 

It is perhaps useless to add more, at this time, upon the 
symbolic character of the book. We will now pass over chap- 
ters iv. and v. without further remark, as we have already 
givjen our views upon their main features at some length in 
that part of our work styled "Jehovah's Chariot Throne," 
Part Second, to which the reader is referred, and will now 
take up the consideration of the seven seals (chapter vi.), and 
in connection with them, as is our plan, the seven trumpets 
and vials. 

* We much prefer to say : "A beast universally, in Scripture, symbolizes 
the character of the kingdom ; while its head, or heads, ' universally ' indi- 
cate the kingdom itself." 



CHAPTER II. 



First Seal, First Trumpet, and First Vial Form a Trinity 
Prophetic and Historic of Period No. 1. 

THE seven seals, trumpets, and vials of Revelation form 
seven trinities that are prophetic and historic of certain 
periods and events in time, and lirst, of the book, or parch- 
ment roll, in which these periods and events are sealed up: 
"And I saw in the right-hand of him that sat on the throne 
[see Chariot Throne] a book written within and on the back 
side, sealed with seven seals." This book of time and 
its events is the identical book whose unrevealed contents 
Daniel so much desired to look into (Dan. xii. 8), but it had 
been sealed (verse 4), and (verse 9) re-declared "closed up, and 
sealed to the time of the end." This book, or parchment roll, 
was written not only within, but also on the back, or outside. 
It was the "within" alone that was sealed up in seven differ- 
ent folios, or departments, to be successively unsealed. This 
book was a symbolic one, for so the vision in all of its 
parts, and Daniel sought to know its symbolic meaning, but 
could not, for its time was not yet. Then what does this book 
symbolize? Answer: Nothing in all nature so truthfully and 
forcibly represents time as a parchment roll. So this book 
was a record book of time — that is, of certain or specific time — 
and it was prophetic as to what was "sealed" and "within," 
and hence was future, and awaited fulfillment, or develop- 
ment, by unsealing, and then it becomes of the "outside," for 
the without, or " back side," was not sealed, and was a record 
of the past, and as such was historic. The prophetic, or 
sealed, future was divided into marked and well-defined peri- 
ods, separated from each other by partitions, or doors, called 
seals, or closers, because they stood shut, or closed, just as 
literal doors in a common house with various partitions. The: 



384 7 HE K1^GD0M OF ISRAEL. 

time at which the Lamb received this book, or more particu- 
larly, the time when the first seal was loosed, we pl'ace prior 
to the battle of Fort Sumter — immediately prior. 

Each one of these seal periods, according to our views, has 
a trumpet attached to it whose office it is to announce and or- 
der the execution, or development, of the periods, and also a 
"vial of wrath'' which executes, or "pours out" — a constant 
action — to a fulfillment of all the woes or ills of each period, 
and hence makes them' historic in their end that were but pro- 
phetic under the opening seals. When the vial has finished his 
"pouring" he has finished his period that was prophetic, and 
when "finished" it is historical, and of the ''back side" of 
the book of time. In the address to the churches we have 
no sealed future for successive unsealing, and we are not war- 
ranted in looking for any new light in a gospel or spiritual 
line, and no part of the address to the churches could be re- 
garded as prophetic, for John was called by a voice from be- 
hind him, and being turned he sees, etc. This point, however, 
we have argued in another part of our work, and shall not 
trouble the reader with it here, vvhere we are discussing what 
are purely the civil matters of the civil seal periods, and any 
spiritual references which may occur are only incidental, and 
necessitated by man's duality. 

THE FIRST SEAL. 
"And I saw when the Lamb opened one of the seals, and I 
heard as it were the noise of thunder, one of the four beasts 
saying. Come and see." In the introduction of these four 
beasts (Rev. iv. 7), the first was a lion, whose station was in 
the east; the second was an ox, whose station was in the west ; 
the third was a man, in the south; and the fourth was an 
eagle, in the north. So this "voice of thunder" by one of 
the beasts must be the voice of the first beast, or lion in the 
east, and so on in chronological order, as they are named by 
one, tw^o, three, and four, and all of them must be received as the 
voices of civil powers in their respective stations of east, west, 
north, and south, for you will bear in mind that a "beast is 
always used to represent a civil power." "And I saw, and be- 
hold a white horse; and he that sat on him had a bow, and a 



THE KINGDOM OF ISRAEL. 385 

crown was given unto him, and he went forth conquering 
and to conquer." This seal being opened simply brings to the 
prophet's view the things and actions that he has recorded. 
We learn by a horse and his rider that they, as symbols, being 
double, must symbolize organic man in a double, or twofold, 
sense — that is. Church and State — and by the horse being 
white, we infer purity of principle and justice of the war in- 
augurated ; for by the symbol — "bow" — we learn that their 
mission was one of war, for a sword, or a "bow," as arras, 
universally sj^mbolizes war, or bloodshed; and the "crow^n," 
as a symbol of sovereignty, assures us that in their mission of 
"conquering" they were to "conquer;" and by the Lion-call 
to the east, or saying "Come to his quarter and see," we learn 
that the opening of the conflict by this rider was to be in the 
eastern portion of some known country — some say of Eoman 
Europe, but we say in -N'orth America. Thus it will be seen 
that much is symbolically indicated by what we have seen and 
learned from the opening of the door; but still we are left 
much in the dark, and without the further aid of the trumpet 
and vial of the same period we should never learn w^hat was the 
detailed result of the war inaugurated by the white horse 
rider with his bow and crown, for the seal being wholly 'pros- 
peciive, and hence 'prophetic, did not and could not tell us any 
thing that was done, but only symbolically indicated what 
would be done. 

THE FIRST TRUMPET. 

The trumpet symbolizes a voice, or word of authority, com- 
manding to be done whatever was designed on the opening of 
the seal should be done, and to continue its soundings, or 
words of command, until the seal periods were each fulfilled, 
or at least until the finishing vial should be ushered in; for it 
will be remembered that it is said "in the days of the voice 
of the seventh angel, or voice of the seventh trumpet, when 
he shall begin to sound," etc., showing clearly that the sound- 
ing of the trumpet was a continuous action throughout the 
'''days,'' or periods, for which it was set as an authority in 
command, or set as a "voice" to urge on and carry forward 
to completion the things and events of each seal period. The 
25 



386 THE KINGDOM OF ISRAEL. 

*' trumpet/' then, but sounds to the charge or urges to the ac- 
complishment of the things and events that were to occur un- 
der the first seal, and *' sounding," we are informed that *' there 
followed hail and fire mingled with blood, and they — the hail, 
and fire, and blood — were cast upon the earth, and a third part 
of the trees was burned up, and all the green grass was burned 
up." The symbols in this passage are hail^ fire, blood, earth, 
trees, grass, and burned up. None of these expressions, or 
terms, can be received as literal, but only as figurative. The 
"hail, fire, and blood" symbolize loar just as the "bow" in 
the opened seal had previously done. The trees upon which 
this war was waged were objects of some note, "one-third of 
-whom were burned up," or destroyed; and the "green grass" 
was the masses, and said also to be destroyed, or overturned, 
in the war here inaugurated, or begun, by the white horse 
rider; while the term "earth,'' as a symbol, only represents 
some certain part of the then habitable globe, which is very 
common; or, in this case, "earth'' represents the lion's east- 
ern localit}^ in some known country'', and we say North Amer- 
ica. Thus the first trumpet sounds to the accomplishment of 
what was to occur under the fii^st seal, and then tells us more 
plainly what it was that did occur. And then the first vial 
comes in in response to the command or sound of the trumpet, 
and by the execution of its orders gives a still more satisfactory 
exposition of the seal. 

THE FIRST VIAL. 
The first vial is announced thus: "And I heard a great voice 
out of the temple saying unto the seven angels. Go your ways 
[they had divers "ways" of going — that is, east, w^est, south, 
or north], and pour out the vials of the wrath of God upon 
the earth. And the first angel [went east and] poured out his 
vial upon the [eastern] earth ; and there fell a noisome and 
grievous sore upon the men [called trees under the trumpet] 
which had the mark of the beast upon them," "which wor- 
shiped his image." Thus the seals, trumpets, and vials, as a 
trinity, taken together, make each member of the trinity much 
easier of comprehension ; but treated as disconnected, much 
obscurity and want of satisfaction remains. We have, by this 



THE KINGDOM OF ISRAEL. 387 

order or arrangement of the seals, trumpets, and vials, by in- 
spiration, been first introduced to the future periods of time 
by the opening of the doors, and made to see in part pros- 
pedively and ijrojpheiically what was to occur under the same ; 
and secondly, by the trumpets, the order of execution or de- 
velopment of the same ; and thirdly, by the vials, a full or 
complete execution, or finishing up, of each period. The 
opening seal, by "bow^' and "crown," as figures, or symbols, 
bespeak a war, and finally a conquest. But upon whom the 
horse and his rider were to make war with his "bow," or 
what the extent of his " conquest," indicated by his " crown," 
was finally to be, we are not informed. The trumpet comes 
in and commands, or orders, the horse and his rider to the 
onset, or execution, of that which was designed and dimly 
shadowed by the opened seal, and then tells us what is the re- 
sult, but gives it to us in the symbolic, or figurative, terms of 
"fire, hail, and blood," as instruments sent upon "trees and 
grass " as the objects and " earth " as the locality, and the death 
of " one-third of those on the earth." This not being fully 
satisfactory, the vial, in its execution, tells us in plain terms 
that " there fell a noisome and grievous sore upon the men 
which had the mark of the beast." So the "trees " are those 
men which carry the mark of the beast upon them, and " the 
grass " are those men who worshiped the image of the beast. 
As to this beast and his marked adherents and numerous wor- 
shipers, the whole is to be found in centralism in the United 
States. 



CHAPTER III. 



The Second Seal, Second Trumpet, and Second Vial Form 
A Trinity Prophetic and Historic of Period Ko. 2. 

THE SECOND SEAL. 

» 

AND when he had opened the second seal, I heard the sec- 
ond beast [ox] say, Come [to the west] and see. And 
there went out another horse that was red; and power was 
given unto him that sat thereon to take peace from the earth 
[in the west], and that they should kill one another; and there 
was given unto him a great sword." The first horse was 
'* white," and his rider held only a "bow'' as a symbol of 
blood or war, while the second warrior is mounted upon a 
horse of a more bloody and vengeful caste, indicating the bloody 
■principles of the rider, and he is armed with the more bloody 
and deadly weapon, the sword — even a "great sword." And 
in his mission to the west, he is commanded to "take peace 
from the earth" in that quarter, and to set them one against 
another in mortal combat. 

THE SECOND TRUMPET. 
"And the second angel sounded [to the charge, or execution, 
of the mission of the red horse rider in the west], and as it 
were, a great mountain burning with lire w^as cast into the 
5ea." Here "a great mountain on tire" is synonymous with 
the "great sword" disclosed by the seal, as will be seen by 
its bloody fruits. "And the third part of the sea [symbolic 
sea] became blood; and the third part of the creatures which 
were in the [human] 5cn, and had life, died; and the third part 
of the ships [commerce] were destroyed." This trumpet be- 
ing very full and expressive in its orders to the red horse and 
his rider with the great sword of seal second, the second vial 



THE KINO DOM OF ISRAEL. 389 

but repeats in few words the sum of the above by executiog 
the orders of the trumpet. 

THE SECOND VIAL. 

''And the second angel poured out his vial [executive action] 
upon the sea; and it became as the blood of a dead man ; and 
every living soul died in the sea." Mark the exact correspond- 
ence between the trumpet and vial. The trumpet casts, -or 
hurls, a "burning mountain," or nation, into some sea of hu- 
man beings, and the consequence is the third part of the sea 
becomes blood, and the third part of her commerce is de- 
stroyed. "Every living soul" — of the vial — that died can 
only refer to the '' one-third part of the creatures,^' as organic, 
named by the trumpet, for the trumpet only orders the death 
of " one-third," and the vial executes '' every living soul " of 
this "one-third." And the "creatures" of the trumpet are 
shown to be human creatures by the expression, " every living 
soul," not as to individuals or persons, but these as organic. 
This sea, then, the one-third of which, as organic, was to be 
destroyed, was a sea of human beings, for the sea is a very 
common symbol of man; and on the other hand, a "mount- 
ain " is equally as common a figure, or symbol, of a nation or 
kingdom. We understand, then, by this "burning mount- 
ain " of the trumpet being cast into this sea of human life 
simply that one nation from some mountainous region of earth, 
in the lire of its wrath, hurled itself upon, or into, the midst 
of some maritime or "shipping" nation, in its western quar- 
ter, and making said "shipping" nation in said quarter to be- 
come blood, or making it the bloody field of a devastating 
war, and destroying one-third. This is all the work of the 
red horse and his rider with the "great sword" announced 
by the second beast as to occur in the west. Thus again do 
the seals, trumpets, and vials occupy the same period in time — 
that is, the opening door or seal of time announces or intro- 
duces us to the different periods. The trumpet takes up and 
amplifies and enlarges by ordering the execution, and the 
vial, by executing, winds up, or finishes, the same. The cor- 
respondence, or agreement, between the "red horse" and 



390 THE KINGDOM OF ISRAEL. 

" great sword " of the seal, and the '* blood and death " of the 
trumpet, and again, ^* blood and death" of the vial, and of 
'- sea " in trumpet and " sea " in vial, shows them all three as 
a trinity referring to the same quarter and events, and verifies 
the correctness of grouping them in trinities. 



CHAPTER IV. 



The Third Seal, Third Trumpet, and Third Vial Form 
A Trinity Prophetic and Historic of Period ]^o. 3. 

THE THIKD SEAL. 

AT^D when, he had opened the third seal, I heard the third 
beast [the man in the south] say. Come [to the south] 
and see. And I beheld, and lo a black horse ; and he that sat on 
him had a pair of balances in his hand. And I heard a voice 
in the midst of the four beasts say, A measure of wheat for a 
penny, and three measures of barley for a penny; and see thou 
hurt not the oil and the wine." The color of this horse being 
"black,'' and his rider holding in his hand only a "pair of 
balances," it might be questioned whether or not his mission 
was one of war. The "balances," however, being a symbol 
of justice, we know that justice demanded whatever was to 
be done by this horse and his rider; and his holding the bal- 
ances in his own hand seems to indicate a requirement of 
conformity to the demands of the rider who would himself 
w^eigh or mete out justice in his southern quarter of the earth, 
be it bloody justice or otherwise. But since black, as a color, 
indicates impurity of principle, and also gloom and deep 
mourning in the south, we may reasonably conclude that war 
and bloodshed would be the cause of said gloom and mourn- 
ing. We will now introduce the trumpet of this seal, and see 
what light it may throw upon the subject. 

THE THIRD TRUMPET. 

"And the third angel sounded, and there fell a great star 
from heaven [prince from the civil firmament], burning as it 
were a lamp, and it fell upon the third part of the rivers, and 
upon the fountains of waters and the name of the star is called 
Wormwood [or bitter] ; and the third part of the waters be- 



392 THE KINGDOM OF ISRAEL. 

came wormwood, and many men died of the waters, because 
the}^ were made bitter." Thus by th^ third trumpet we learn 
hirgely what were the characteristics and mission of the "black 
horse" and his rider of seal third. But as the third vial, in 
its pouring execution, adds more, we will give it at once. 

THE THIRD VIAL. 
"And the third angel poured out [from its beginning to its 
ending] Mis vial upon the rivers and fountains of waters, and 
they became blood [bitter above]. And I heard the angel of 
the waters say. Thou art righteous, O Lord, which art, and 
wast, and shall be, because thou hast judged thus. For they 
have shed the blood of saints and prophets, and thou hast 
given them blood to drink, for they are worthy." Here it is 
very clear that the third vial, in its execution, by repeating 
almost verbatim the order of the trumpet, shows itself to belong 
strictly to this third period. And the trumpet and vial taken 
together show in a very forcible manner what it was that would 
occur under the third seal, or the rule of the black horse and 
his rider, with balances, in the south. The opening seal but 
announces them, and from the color and balances we naturally 
enough look for bloodshed at the hands of justice. Thus the 
God of justice, in modern times as in days of old, chastiseth 
his own Israel for her sins. The trumpet, in announcing or 
ordering the execution, introduces a burning star turned loose 
from the civil firmamental heaven, and falling upon the rivers 
and fountains of waters and making them bitte}>^^'hevefrom 
death, to organic man, ensued as the result. And the vial, in 
obedience to this order, is poured out, in execution, upon the 
rivers and fountains of waters, and they become blood, which 
was a very "bitter'' fulfillment of the trumpet's order. The 
" star burning like a lamp," and "falling upon the rivers and 
fountains of waters," and making them "bitter," or turning 
them to "blood," is very similar to the "burning mountain 
that was cast into the midst of the sea," and making it 
" blood," under seal second. In fact, the " star " and " mount- 
ain" are both a "burning" or anger-heated and furious na- 
tion, hurled into the midst of some maritime nation in its 



THE KINGDOM OF ISRAEL. 393 

western locality, called a "sea," and having "ships;" and 
again, cast upon said nation in its southern locality, and also 
commercial, and strongly marked by " rivers and fountains of 
waters.'' The effect in both cases was destruction of organ- 
ized human life, marked by "one-third" — that is, one-third of 
the organized civil polities, or states. i 



CHAPTER V. 



The Fourth Seal, Trumpet, and Vial Form a Trinity 
Prophetic and Historic of Period No. 4. 

THE FOUETH SEAL. 

AND when he had opened the fourth seal, I heard the voice 
of the fourth beast [the eagle in the north] say, Come 
[to the north] and see. And I looked, and behold a pale horse, 
and his name that sat on him was Death, and hell [or the 
grave] followed with him. And power was given unto them 
over the fourth part of the earth, to kill with sword, and with 
hunger, and with death, and with the beasts of the earth." 
The one-fourth that is here placed at the will of this pale 
horse and his rider is simplj giving him dominion in this war 
over the north quarter, or over one-fourth of that part of Israel 
called "earth," the other quarters of east, west, and south 
having been given over to the other three horses and their 
riders. He was not to kill " one-fourth, '^ but was to kill "the 
• one-third" in his fourth, or quarter, of the territory, and we 
find in the sequel he kills "one-third," and not a fourth. The 
prophetic clearness of this seal is remarkable, telling us, in 
the first place, in the symbolic terms of "pale horse," and 
"death,^' as the name of his rider, and " hell," or more prop- 
erly the "grave," as following this rider, that the overthrow, 
or destruction, of human life on a very large scale was their 
joint and united mission. But in the second place, less fig- 
uratively, or indeed very emphatically, we are informed that 
the mission above was one of death in a fourfold form, viz., 
"to kill with the sword, and with hunger or starvation, and 
with death or disease, and with the beasts of the e^irth," which 
last, " by beasts," is figurative of some uncommon and cruel 
mode of warfare that was "beastly," or more so than ordi- 
narily. This is all prophetic of what was to be accomplished 



THE KINGDOM OF ISRAEL. 395 

by the pale horse and his rider in the northern quarter of a 
country here called '' earth." 

The fourth trumpet will now tell us what it was that was to 
be done by "the pale horse and his rider" on our northern 
quarter. 

THE FOUETH TKUMPET. 

<'And the fourth angel sounded [or ordered the execution or 
fulfillment of that which was proposed by the opened seal], 
and the third part of the sun [the government in its unity] 
was smitten, and the third part of the moon [Church], and the 
third part of the stars [states, or minor civil p.olities]; so as 
the third part of them was darkened [not idlled outright, but 
overthrown], and the day shone not for a third part of it, 
and the night likewise." General political and ecclesiastical 
darkness reigns for a period, marked by a " third of a day and 
night," over the third part of the most luminous nation, or 
state, called the "sun," in its necessary adjuncts, the minor 
states, or polities, of the sun, and incidentally over the Church 
in the same field. 

We will now introduce the executing vial, and at once see 
what it does, and how it corresponds with the above. 

THE FOUETH VIAL. 

"And the fourth angel poured out his vial upon the sun, and 
power was given unto him [the vial angel, or agency] to scorch 
men with lire" — that is, the jnen organic as states, or civil 
polities, of this sun system were to be "scorched," or visited 
with whatever was in store for them, as shown in the " killing 
with the sword and with hunger, and with disease, and with 
the beasts of the earth," first prophesied of by the opened 
seal, and then ordered by the trumpet, when it is said the sun, 
and moon, and stars were to be " smitten" as above. And be- 
ing thus smitten, or scorched, they repent not, but blaspheme 
the name of God, as we learn from the conclusion of the vial. 
"And men were scorched with great heat [or severely smitten 
in a fourfold sense], and blasphemed the name of God which 
hath power over these [fourfold] plagues. And they repented 
not, to give him glory." Thus the fourth trumpet and vial 



396 THE KINGDOM OF ISRAEL. 

show most clearly that the fourth seal has reference to the 
*-suu" and "moon" as a nation of human beinirs on this 
earth, in their dualities of State and Church. 

We have now gone through with the four seals, or periods 
of time that have been ushered in or announced by the four 
beasts of locality, each one of which in his call of " Come and 
see," of course had reference to his localit}^, for to "come" 
was to ^0, and where was the prophet called to go and see but 
to the phice of the beast that called him? Ezekiel mentions 
these very identical four beasts, "named by name," and sta- 
tions the lion in the east, the ox in the west, the man in the 
south, and the eagle in the north. ISTow, John in his Revela- 
tion, does not thus station them, for that had already been 
done. He simply mentions them in the chronological order of 
the lion first, the calf, or ox, second, the third as having a man's 
face, and the fourth like a flying eagle. Then we may reason- 
ably conclude — yea, we iiVQforcedto the conclusion — that when 
the lion calls to "come and see," he means that that which was 
to be seen, or whatever was to occur, under the development of 
the first seal, under the white horse and his rider with a bow 
and crown, was necessarily to be seen, or to occur in his field 
of station — that is, in the eastern portion of some known 
country; and so on, or in like manner, of the ox in the west, 
the man in the south, and the eagle in the north. 

We have thus far been attempting to arrange in trinity 
groups the seals, trumpets, and vials, and to notice the coinci- 
dence, or correspondence, between the seals, trumpets, and 
vials, and not so much their correspondent fulfillment in his- 
tory. We have been trying to show that the seals, trumpets, 
and vials are prophetic and historic trinities; that they each, 
as seals, trumpets, and vials, refer to the same period and 
events, and that it requires all three to express fully whatever 
was in the mind of inspiration when it first announced, or 
opened the door to each period. The opening only dimly 
shadowed, or brought to view, symbolically, the things and 
events that were to occur under the administration or during 
the development of each period, and it requires the trumpets 
and vials to complete each period. 



THE KIEGDOM OF ISRAEL. 397 

Having gone througli the first four seals, trumpets, and vials 
announced by the call of four beasts of locality, and no war 
or bloodshed to occur under the fifth seal, trumpet, and vial, we 
take it that the war above and overthrow under these four em- 
brace the whole of some known country ; for four, when viewed 
in its local aspects of east, west, north, and south, is always uni- 
versal, or wholly embracing as to the country' intended. And 
•as the overthrow under the first four seals, trumpets, and vials 
clearly indicates the overthrow of only "one-third" of some- 
thing, this will leave as not overthrown two-thirds of the 
same; and since the one-third is luholly^ or entirelj^ subverted 
in the east, west, north, and south, there can be no part of the 
thus defined territory not involved in this seeming conquest, 
at the end of which the war ceases for and during the fifth 
seal, trump, and vial period; but at the end of period fifth — 
that is, at the beginning of period sixth — the war is reinau- 
gurated, but not upon the "one-third" already subverted under 
the call to war by the four beasts of locality, but necessarily 
in that region where the two-thirds not subverted are to be 
found. 

Let us now consider historically more particularly the mat- 
ters already passed over by the first four seals, trumpets, and 
vials. We will take it for granted that it will be conceded by 
all intelligent expositors that the things and events narrated 
in the book of Revelation do not belong to ancient Israel, for 
John, in about A.D. 96, in the Isle of Patmos, wrote his proph- 
ecy of things shortly to come to pass; therefore every soli- 
tary prophetic event noted by him was to occur o/ifer he penned 
his Revelation. The matters in relation to the seven churches 
was purely historic, and not prophetic, for the voice that John 
heard calling to him was "behind him, and being turned he 
sees a seven-branched candlestick," interpreted to signify the 
seven Churches in Asia. These things were behind him in 
point of time, while the civil matters that follow were wholly 
before him, and hence prophetic. Now, as ancient Israel were 
not those to whom these prophecies refer, we must see the 
necessity of a niodern Israel to meet the demands of the 
prophecy, or else the prophecy becomes a dead letter for want 



398 1HE KINGDOM OF ISRAEL. 

of an Israel to respond, or answer, to its demands in fulfill- 
ment. We affrrm, therefore, that there has existed a modern 
Israel ever since July 4, 1776, and that every jot and tittle of 
the matters of prophecy contained in the book of Revelation 
has reference to her, to her offspring (the Confederate States), 
and her enemies. This is bold and rather dogmatic, but as 
true as the gospel. Let historic fulfillment sustain or con- 
demn us. The first four seals, trumpets, and vials, as noted 
by us above, refer exclusively to the southern quarter of mod- 
ern Israel — that is, the Confederate States of America — em- 
braced by the calls of the four beasts. This part of the proph- 
-ecy is now historic (fall of 1865). The overthrow of the Con- 
federacy being accomplished under seals, trumpets, and vials 
Nos. 1, 2, 3, 4, the war ceases, and seal, trumpet, and vial fifth 
immediately ensue, and during their pendency we are to have 
no war; but ending with the advent of period sixth, the war 
is reinaugurated, and another third overthrown, etc. 

The war that has resulted in the death of the Confederacy 
was inaugurated by her own hands on the opening of the first 
seal. It was a war of necessity on her part — in self-defense. 
She set out in this war under a white horse of 'principle and 
his rider, armed with the ancient ho\Y oi feebleness as com- 
pared with the armament of her enemies, but nevertheless 
"crowned," and announced as "going forth conquering and 
to conquer" in the end, which is not yet. The white horse 
that carries forward the crowned conqueror indicates the purity 
and justice of the war inaugurated, when driven in self-defense 
to "strike for liberty, God, and our native land." At the 
sound of the first trumpet, there followed hail and fire mingled 
with blood. This, in its incipiency, was on the 12th of April, 
1861, when Gen. Beauregard opened fire upon Fort Sumter; 
not that a bloody battle then and there ensued, the result of 
which was the death or overthrow of one-third of the States, 
but that then and there a bloody war was inaugurated by the 
white-horse conqueror that was so to result. The first sound- 
ing of the trumpet but orders the first battle, as it were, and 
it was the continued sounding from the 12th of April, 1861. 
to the 20th of May, 1865, that urged on the war to the deati- 



THE KINGDOM OF ISRAEL. 399 

of the Confederacy. This war that has resulted in the death 
of the Confederacy was inaugurated in the east by a call from 
the lion, whose station was in the east, followed by a call from 
the ox in the west, where we find any thing but a white horse 
of purity with a corresponding rider, but rather a red or 
bloody and vengeful horse, with a rider of like character, 
armed with a "great sword;'' and this followed by a call of 
the man-faced beast in the south, wdiere we see the more des- 
picable black horse and his correspondingly exacting rider, 
with the balances of demand in his hands. And last, the 
eagle of the north calls us to behold the horse of the ghastly 
paleness of a corpse, ridden in his fury by one impersonating 
death, followed in his destructive course by hell, or the grave; 
and by these three, as indicating a total want of the charac- 
ter of purity, was the Confederacy overthrown, but no con- 
quest achieved, for conquest proper rests not upon might, but 
upon right. These three double agencies of red, black, and 
ghastly paleness, are instruments in the hands of God to ac- 
complish his civil purposes in regard to the South, and so are 
they io be in reference to the whole United States, and then of 
the world. It is very clear, that notwithstanding the white 
horse and his rider, that opens the contest, are on the side of 
right in the war, civilly considered, yet are they also, with the 
north, charged with corruption, or uncleanness; for upon the 
pouring out of the third vial under the black horse and his 
rider — in the South — it is said to the Lord: "Thou art right- 
eous because thou Jiast judged or executed judgment thus; 
for they [of the South] have shed the blood of thy saints and 
prophets ; and I heard another say, Even so. Lord God Al- 
mighty, true and righteous are thy judgments." Hence, we 
must and do confess that the result of the war to us was and 
is but the righteous judgment of God upon us for our mani- 
fold sins, notwithstanding God has used the wicked North as 
willing instruments in his hands to chastise his own sinning 
people, just as he was often wont to do in ancient times. How 
often the children of Israel were chastised and carried into 
captivity by Babylon we need not here consider, but we would 
do well to remember that Babylon was never put in the right 



400 THE KINGDOM OF ISRAEL. 

or justified in her various wars upon Israel; for while Israel 
was wicked and God-forgetting, yet was Babylon a thousand- 
fold more so; and God only uses a ready and willing sinner 
as a *'rod'' in his fatherly hands to chastise his sinning peo- 
ple, and just so has he done in modern times in the Western 
World. 

It will be remembered that ancient Israel never became so 
wicked and abandoned, as individuals, as not to be called 
God's people. Why so? Certainly not God's people because 
like him in personal purity, but his in a national or civil sense, 
as conforming to his civil law, in at all times ordering their 
government upon the true theory of the nation as originally 
organized and founded by God under the hands of Moses and 
Joshua. It was always theocratic, democratic, republican, 
states-rights, and a confederacy; and any nation not thus con- 
stituted, or ignoring anyone of these, ignores all, and is hence 
not Israel. He that offends in one point, or violates God's 
law, spiritual or civil, is said to violate all the law. We can- 
not, in fact, be a subject of God's law and yet live in violation 
of any one of its requirements, his law being as a chain of 
many links, beginning and ending in the link of obedience, 
or subordination to his will, so that the severance of this chain 
in any one of its links is fatal to the whole chain. "He that 
keepeth the whole law, and yet offends in one point," is said 
to be "guilty of alV for he thus sets at naught the God of 
the law; for how could he be regarded as a subject of God 
and at the same time living in rebellion to his law? If God's 
law in its entirety is not man's law, then the God of the law is 
not his God. Therefore any nation ignoring in her civil law 
the link of state sovereignty as effectually ceases to be an Israel 
of God as if she ignored all of the links in the civil chain. 
She is thus most emphatically not a theocratic, democratic, re- 
publican, states-rights confederacy. She is absolutely none of 
these; and where these are not, we necessarily have its direct 
opposite — a centralized, consolidated nation, without a God, 
for a theocracy can only exist in the keeping of the laws of 
Theos. This all to be considered as strictly civil, while in a 
spiritual sense we have nothing of this save God only as an 



THE KINGDOM OF ISRAEL. . 401 

object of religious worship, and to be worshiped not by the 
people as a nation, but as individuals — men, women, and chil- 
dren. And all who thus w^orship God "in spirit and in truth" 
are spiritual Israelites, though they may be of the most des- 
potic governments on earth, or the farthest removed from true 
civil Israelitish governments. A nation may thus be "Gen- 
tile " in its civil aspects, and decidedly Israelitish in a spiritual 
sense, in its individuals of men, women, and children; while 
another nation may be thoroughly Israelitish in a civil sense, 
as being a theocratic, democratic, republican, states-rights con- 
federacy, and yet be "Gentiles" in a spiritual sense in her 
men, w^omen, and children. It requires certain well-defined 
things, or qualities, to constitute a civil Israelite, and some- 
thing else, and very different in its nature, to constitute a spir- 
itual Israelite. All can be and should be, and finally loill be, 
true Israelites in a dual, or twofold, sense. In St. Paul's day 
there w^as not wanting true and tried Israelites in a national 
point of view, for they were all circumcised in the flesh, and 
subscribed to their form of government as organized by God 
under Joshua. But there were multitudes of these true civil 
Jews that were wholly wanting in a spiritual sense, and Paul 
tells them that he is not a Jew inwardly simply because he is 
one outwardly, or in a national point of view, and that cir- 
cumcision in an outward, or national, sense was of no avail 
in a spiritual sense, and hence he urges the great necessity of 
heart circumcision. Spiritual covenants are not written upon 
tables of stone, and in them, embracing the people as a whole 
nation, and demanding each and every one to submit to cir- 
cumcision in the flesh. Spiritual covenants exist only by and 
between God on the one part, and each and every individual 
in his or her own individuality on the other part, in which 
each one, as a seal of this covenant, is circumcised in heart, 
just as Abraham was before he was circumcised in the flesh. 

This much we deem proper to say just here, that we be 
clearly understood when and while discussing the characters 
of our people North and South in this war and overthrow of 
the South, set forth under the first four seals, trumpets, and 
vials of Revelation. And we will do well not to lose sight of 
26 



402 . THE KINGDOM OF ISRAEL. 

this dual character of man, as seen in Church and State, as 
we proceed to discuss the remaining seals. Let it be further 
remarked just here that the only conquest, or final triumph, 
that was to result would be under the white horse rider, for 
he also is '* crowned" at the outset, and goes forth conquering 
and to conquest. The white, or pure in principle — civil purity 
— will finally triumph, if there be a God of purity, which we 
all accept as a fact. 

None of the three — red, black, and pale horse — warriors are 
*' crowned," and of none of them is it said that they should 
*' conquer," but that they should "take peace from the earth," 
or set the people to "kill one another," and with exacting 
"balances" weigh out bloody justice to a sinning nation, and 
"kill with the sword and with hunger, and with deathly im- 
plements, and with beastly modes of warfare." N"ow, if there 
is any thing here, or in trumpets and vials two, three, and 
four, with their "fire," and "blood," and "wormwood," and 
"darkness,^' that is like the triumph of principle of right, or 
of peace and prosperit}^, we cannot see it; but only see, in the 
absence of these, violent physical demon forces, devastating, 
destroying, or overturning "one-third" of the civil polities of 
a once pure and happy nation. Have they not occasion to re- 
joice with exceeding great joy, and to send gifts to each other, 
since they have overthrown, for the present, those that were 
their troublers and tormentors, by always opposing them in 
their fiendish endeavors to uproot one of the foundation rocks 
— states-rights — of our civil fabric? Shall their work of over- 
throw stand? No, it shall not stand. It is not a "conquest," 
for a conquest always rests on principle of right. The over- 
throw in "might" is not in "right." 

In conclusion of our present remarks on the seals, trumpets, 
and vials Nos. 1, 2, 3, and 4, we will add that while each of 
these seals must have its separate and distinct time of opening, 
as is clearly indicated by first, second, third, and fourth, j-et 
are they so closely crowded together in time as to barely be 
discernible. The time of all four of the openings may be 
covered by one month or less, and so the sounding of the four 
trumpets and the pouring out of the four vials may likewise 



THE KINGDOM OF ISRAEL. 403 

begin within one month from the unloosening of the first seal, 
and hence the sounding and the pouring out of the vials for- 
ward from the unloosening of the fourth seal becomes simul- 
taneous and universal, or all-embracing, as to the country in- 
volved in the war. Thus there is an unremitting and ceaseless 
sounding of the four trumpets and the pouring out of the four 
vials from east to west, and from the south to the north, from 
(say within one month) after the battle of Fort Sumter to the 
close of the conflict on the surrender of Gen. J. E. Johnston, 
on the 20th of May, 1865. All that was to occur under these 
four seals, trumpets, and vials did most certainly transpire 
within these four years and nine days. Thus the four periods 
marked by the opening of the four seals become one period 
from and after the opening of the fourth seal to the end of the 
war, and is followed by the opening of the fifth seal, during 
whose pendency we shall have no war — that is, no war in 
modern Israel. Other nations may have w^ars, while in Israel 
w^e may have oppression, but no war. The length of the pres- 
ent cessation from war, or of period number five, is in Script- 
ure language "five months," in which they are to vex and 
torment certain things, but not to kill them; and period five 
ending, the sixth seal is unloosed and the demons of war are 
let loose again to devastate and destroy to the overthrowing 
of a second "one-third" of the States, leaving behind one- 
third of a "remnant." The round number of "one-third" 
need not necessarily be regarded as exactly one-third, but 
nearer that than one-fourth, or one-half. The States first se^ 
ceding and inaugurating the war were not one-third of the 
States, for only seven are to be found at that point, but at the 
time of her death she is represented as one-third. Ten States 
are unquestioned, which was not one-third, while if Mary- 
land, Tennessee, and Missouri, as seceding States, be reckoned, 
would be thirteen, or over one-third. The one-third yet to 
secede is set down as ten, and the remainder as a remnant, 
which may be less than an exact one-third, but more than a 
fourth and less than a half. 



CHAPTER VI. 



The Fifth Seal, Trumpet, and Vial Form a Trinity Pro- 
phetic AND Historic of Period No. 5. ■ 

THE FIFTH SEAL. 

AND when he had opened the fifth seal, I saw under the 
altar the souls [or lives] of them that were slain for the 
word of God, and for the testimony which the}^ held; and they 
cried with a loud voice." If they could cry with a loud voice 
then they were not dead, as we might at first suppose from its 
being said "they were slain." From this we conclude that 
those souls, or lives, were only a life-suspended state. They 
once had independent or inherent life, and if so, they could 
not die literally, but only suffer suspension; and from this 
conclusion we are forced to the further con-elusion that the 
souls slain and still living were not individual persons, for 
this is not correct as to personalities. When a man dies he is 
dead, and not in a condition to "cry aloud" for vengeance 
upon his enemies, or upon those that had slain him. Then, 
we still further conclude that as it was not individual men, it 
must necessarily refer to some organic theory or polities, either 
civil or ecclesiastical, or both ; for though they were not dead 
men, yet were these slain objects things of men, or pertained to 
men, for so the whole of the book of Revelation. That they 
were dead or life-suspended civil polities is further evident 
from noticing what it was they "cried," and from what was 
said to them. "They cried with a loud voice, saying. How 
long, Lord, holy and true, dost thou not judge and avenge 
our blood on them that dwell on the earth? And white robes 
were given unto ever}' one of them, and it was said unto them 
that they should rest [or wait] yet for a little season, until their 
fellow-servants also, and brethren [or like polities] that should 



THE KINGDOM OF ISRAEL. 405 

be killed as they were, should be fulfilled." That is, the 
second "one-third" demanded under the sixth seal. 

The white robes that were given them by the Lord shows 
that they were accepted and approved of God, and if they 
were simply individuals, or souls of just persons, these white 
robes would admit them into heaven, where we suppose there 
is no restless and loud crying for vengeance upon some one 
that had done them wrong on the earth. They were not 
happy or content, notwithstanding they were clothed in white 
and approved of God. They were confined to some place 
known as "under the altar," the place of ashes. They are 
now but as "ashes " under the altar upon which they had been 
sacrificed. Nor were they to be released yet for a "little sea- 
son ; " they were to wait until certain brethren of theirs should 
be "killed, as they had been;" but being killed, they and 
their brethren were still alive in some sense. 

Without further remark to show that the lives that were 
"under the altar" were suspended or overthrown civil poli- 
ties, we will affirm it as a fact, and as being the Confederate 
States, or one-third killed (seals one, two, three, and four), and 
pass on and notice who "their fellow-servants and brethren" 
were that were yet to be "killed" as they had been. Now 
that their "fellow-servants" were not to be killed in this the 
fifth seal period is very certain, from the fact that orders are 
positive that no blood-shedding was to occur in this period. 
The lives, or souls, under the altar belonged to the periods 
one, two, three, and four, already considered as killed, and 
we infer that they were not to be released, or restored to life, 
during period fifth, ;iovv under consideration, for they were 
given white robes as a token of their innocence and accept- 
ance with God, and hence an earnest that they should finally 
be released, for which, however, they were to "wait a little 
season," and that season's length was marked by the killing 
of their brethren at some not very distant future time, but 
not in period number five, now under consideration; for no 
killing is to occur in this period — mark that. Now, as we 
hear nothing more of the promised restoration of the souls 
under the altar, nor of any killing in the fifth period, yet as 



406 THE KINGDOM OF ISRAEL. 

it was to be an affair of some note, it will be found recorded 
somewhere, and that "somewhere'' is chapter vi. 13, 14, under 
seal sixth, and those there killed are "one-third" of the sun 
government, as stated by the sixth trumpet, chapter ix. 15-18; 
and again, episodically noted under the trumpet, chapter xi. 
13, and there called ten parts of the city, or government, 
which is equivalent to the "one-third," chapter ix. 15-18. 
Thus this killing of the brethren of the souls under the altar 
is very prominently set forth, being given three several times 
as above. First, directly narrated under the i)pened seal, 
chapter vi., as the result of the earthquake that was to [is to] 
occur; and secondly, by the trumpet's order (chapter ix. 15) 
to slay "the third part of men," and verse 18 states how, or by 
w^hat instrumentalities, this "third part of men were killed;" 
while the little book episode (chapter xi. 13) says that in "the 
earthquake [before noted, seal six, chapter vi. 12] ten parts 
[or ten states] of the city [or nation] fell," or ceased to be. 
Now, then, as we have found the time, or place, in prophecy 
when and where this second killing is to take place, we have 
also found the time of the implied resurrection of the souls 
under the altar, for they were required only to wait until their 
brethren should be killed as they had been. The killing, or 
death, in both of the above instances, is not to be regarded as 
the death of individual men, but death of the civil polities, 
or man in an organized form as nations, who may again at- 
tain unto life, as is clearly shown in the promise to the souls 
under the altar, while to man in his personality of body, soul, 
and spirit, when he dies he looks not for a resurrection until 
the judgment of the great day. We hj^ve no warrant there- 
fore for a restoration to common physical existence — none un- 
der heaven — while to the souls under the altar it is clear that 
they are to attain unto life again. White robes being given 
to every one of the souls under the altar shows that there 
were several life-suspended nationalities, and that at the time 
of killing their brethren, as above noted, these several nation- 
alities will — under the character of "the two witnesses," chap- 
ter xi. 3 — arise (verse 12) as a cloud and ascend up to heaven, 
or attain unto the highest possible national elevation. 



THE KINGDOM OF ISRAEL. 407 

This seal (five) has introduced us to no "horse and his 
rider/' nor "swords," nor "burning mountains," nor "stars 
as lamps falling from heaven," nor in fact an}^ thing we can 
see that points to blood and war; yet the prophet hears and 
sees certain things of symbolic import, some of which we 
have noticed, and will now introduce the fifth trumpet for fur- 
ther light upon this period, as we very much need it. 

THE FIFTH TEUMPET. 

"And the fifth angel sounded, and I saw a star fall from 
heaven." This "star" is shown to be a prince, or angel, from 
the terms "him" and "he" applied to it; and so the seven 
stars in the right-hand of Christ among the churches is said 
to be "seven angels," or agencies, or messengers. So this is 
a symbolic star falling from, or descending from, the symbolic 
or political firmamental heaven to earth ; from a higher, or 
exalted, state to a degraded one. "And to him [this star, 
prince, or angel] was given the key of the bottomless pit, and 
he opened the bottomless pit [not hell], and there arose a 
smoke out of the pit, as the smoke of a great furnace, and 
the sun and the air were darkened bv reason of the smoke of 
the pit, and there came out of the smoke locusts upon the 
earth, aud unto them was given power as the scorpions of the 
earth have power [all symbolic]. And it was commanded 
them that they should not hurt the grass of the earth, neither 
any green thing, neither any tree [certain characters of men, 
as it now says], hui only those men which have not the seal of 
God in their foreheads.''' Then we are to understand by the 
terms "grass of the earth," "green thing, and any tree," that 
class of men that had the seal of God in their foreheads, since 
it was only those men that had not this seal that were to be 
hurt by this locust army from the pit. 

Again, as the persons here brought to light b}' the symbols 
of "grass, green things, and trees" are shown to be real per- 
sons, as well as those men not sealed, so in like manner are 
the symbols, "locusts," to be received as real persons. The 
"key" is a symbol of authority, or power, to enter into some 
hitherto closed place. The pit symbolizes any such closed 
quarter of earth, or rather a deep place in point of character, 



408 THE KINGDOM OF ISRAEL. 

being of a low or debased character, as "heaven" signifies, as 
a symbol, an exalted character, or quality. "Smoke,'" as a 
"cloud," symbolizes vast moving bodies of men, and the lo- 
custs "coming out" of this human mass is but a further de- 
velopment of the clouds of smoke into an army of horsemen, 
for it is said "the shapes of the locusts were like unto horses 
prepared unto battle, and on their heads were, as it were, 
crowns like gold, and their faces were as the faces of men," 
80 they were "horsemen" "prepared unto battle." ISTo horse 
was ever "prepared unto battle" unless he had a rider armed 
for conflict. "And to them it was given that they should not 
kill them, but that they should be tormented live [symbolic] 
months; and their torment was as the torment of a scorpion 
when he striketh a man. And in those days [the five months 
of period five] shall men [unsealed] seek death, and shall not 
find it, and shall desire to die, and death shall flee from them. 
And the shapes of the locusts were like unto horses prepared 
unto battle, and on their heads w^ere, as it were, crowns like 
gold, and their fiices were as the faces of men, and they [the 
horses of these horsemen] had hair as the hair of women, and 
their teeth [weapons] were as the teeth of lions [very de- 
structive]. And they had breastplates, as it were breastplates 
of iron [strong defenses] ; and the sound of their wings [loco- 
motive agencies] was as the sound of chariots of many horses 
running to battle. And they had tails like unto scorpions, and 
there were stings [tormenting evils] in their tails; and their 
power was to hurt men five [symbolic] months," but not to kill 
them. The symbolic "sun" in this seal that was darkened 
was a very luminous nation, one-third of whose civil polities 
had been overthrown, as noticed under the first four seals, now 
waiting, as the souls under the altar, for the death of another 
third in period six. The symbolic "air" that was darkened 
was nothing more nor less than a general gloom cast over the 
whole political heaven. Observe, not one word is here said 
of bloodshed, or killing, but to the very contrary they were 
^^not to kill these unsealed men, but to torment them with the 
torment of a scorpion for five months." The death desired 
and sought by the unsealed men was not death of themselves 



THE KINGDOM OF ISRAEL. 409 

as indiciduals, but death or overthrow of the sovereign States, 
as had been accomplished in the overthrow of the Confeder- 
ate States; but this death "flees from them" during period 
^ve, for they are not, in period five, permitted to resort to the 
" sword ^' as they had done in periods one, two, three, and four, 
in taking the lives of the several States South; but period five 
ending, the sword is again resorted to, and then death follows. 
Let us now pass to the very short conclusion of this seal by 
the fifth vial. 

THE FIFTH VIAL. 

"And the fifth angel poured out his vial upon the seat [or 
throne] of the beast, and his kingdom was full of darkness; 
and they gnawed their tongues for pain, and blasphemed the 
God of heaven because of their pains and their sores, and re- 
pented not of their deeds." ISTo blood yet. When the seal 
was opened, the "lives under the altar," as the two witnesses, 
cried aloud to God for the blood of those that had killed 
them; but God said, No, not yet; wait a "little season, '' and 
then blood shall flow in floods suflicient to avenge for all ray 
Israel's wrongs. The "beast" that killed the souls under the 
altar must yet kill their brethren (chapters vi. 13, 14; ix. 18; 
xi. 13) before his day of judgment comes. His cup of iniq- 
uity must be full to overflowing before the armory of heaven 
shall be thrown wide open as a flood-gate uplifted, and all the 
enginery of Omnipotence let loose in all its long pent-up fury 
upon the bloody beast — the spirit of centralism — and his willing 
minions. It is remarkable that in this trinity period number 
five that we have just closed, we have discovered no bloody or 
devastating war, while in every other period we are saluted with 
blood, blood, blood, as a symbol of death, at every step. And 
80 far from war or bloodshed being covered by some dark 
symbol in period number five, w'e have instead a positive or- 
der not to shed blood or kill, but only to torment these unsealed 
men of this "beast" kingdom for "five months;" that is, to 
torment or vex monarchy, or anti-scriptural, or anti-republican, 
states-rights governments. Does not this fact prove that we 
are correct in our grouping the seals, trumpets, and vials into 
"trinities?" If it is not correct to do so, it is a little remark- 



410 THE KINGDOM OF ISRAEL. 

able that seal fifth, trumpet fifth, and vial fifth, are the oiily 
ones out of the twenty-one that do not disclose blood, 

THE BEAST FROM THE PIT. 

"Babylon," "Euphrates,'^ and the "beast from the pit," are 
synonymous terms when used as figures of speech, and are 
universally symbolic of monarchy, or consolidated central 
governments, or kingdoms, and are directly opposed to and at 
war with the diflfusive, or wide-spread, or ^'dispersive" princi- 
ples of democratic, republican, states-rights, or state sover- 
eignty doctrine, taught by inspiration, when it "divided," or 
"dispersed," the people from the central Babylonian despotism 
that reared its rebellious head heavenward on the banks of 
the Euphrates. Here arose, in direct rebellion to the order 
of God to disperse, the first kingdom, or king's dominion, or 
one-man-power government, known on earth. Here it was, 
on the banks of the "great river Euphrates," that "central- 
ism" had its birth under the despot, Xirnrod; and I wish to 
impress upon the mind of the reader that the "beast from the 
pit," "Babylon," "Euphrates,'^ and "Egypt," are among the 
most common symbolic designations of monarchy, or consoli- 
dated governments, and its corrupt ally, the Church, and is 
always marked with the disapprobation of God. So watch 
narrowly for "Babylon, Euphrates, Egypt, and the beast from 
the pit," as we proceed. 



CHAPTER VII. 



The Sixth Seal, Trumpet, and Yial Constitute a Trinity 
Prophetic and Historic op Period No. 6. 

THE SIXTH SEAL. 

WE now come to consider the most important and inter- 
esting of all the periods yet noticed, and the seventh, 
which follows *' quickly," or quickly passeth away, is not less 
so in its results, but is of such short duration, when compared 
with number six, in whose mighty and absorbing events and 
issues we dwell so long, that we are almost stupefied with 
wonder on the one hand, and forgetfulness on the other, of the 
importance of number seven, until suddenly we are aroused 
by the pealing blast of the seventh trumpet that gives notice, 
and at the same time orders and directs, to the fulfillment of 
the things of period number seven. If we shall prove to be 
somewhat lengthy and more tedious in our remarks upon 
these periods than upon others, the reader will please bear 
with us, for our soul is largely wrapped up in their grand and 
important results. 

We remark, before taking up this period, that the three last 
periods of the seven seals, as announced by the trumpets, are 
denominated "woes;" for on the close of the fourth trumpet 
it is said : " Woe, woe, woe, to the inhabiters of the earth by 
reason of the other voices of the trumpet of the three angels, 
which are yet to sound ! '' And again, when one of these an- 
gels had sounded — that is, the fifth, just closed — it is added, 
" One woe is past; and, behold, there come two woes more here- 
after;" that is, the sixth and seventh trumpets and vials, un- 
der seals six and seven. And again, at the close of the sixth 
trumpet's exposition, it is also added: "The second woe is 
past, and, behold, the third woe [or seventh seal, trumpet, 
and vial period] cometh quickly." 



412 THE KINGDOM OF ISRAEL. 

UNCLOSING OF THE SIXTH SEAL. 

"And I beheld when he had opened the sixth seal, and, lo, 
there was a great earthquake [a political earthquake in the 
sun system] ; and the sun [or chief political fabric of Israel] 
became black as sackcloth of hair [that is, black in its wrath], 
and the moon [Church] became as blood [or became a bloody, 
persecuting Church]; and the stars of heaven [states of the 
sun government] fell unto the earth, even as a fig-tree casteth 
her untimely figs, when she is shaken of a mighty wind. And 
the heaven [or sun government] departed [or disparted, or 
separated] as a scroll when it is rolled together [or rather 
apart] ; and every mountain and island [polities, or states, of 
the disparted nation] were moved out of their places [but were 
not destroyed or totally overthrown]. And the kings of the 
earth, and the great men, and the rich men, and the chief 
captains, and the mighty men, and every bondman, and every 
freeman, hid themselves in the dens and in the rocks of the 
mountains; and said to the mountains and rocks, Fall on us, 
and hide us from the face of him that sitteth on the throne 
[see Chariot Throne], and from the wrath of the Lamb ; for 
the great day of his wrath is come ; and who shall be able to 
stand ? " 

Thus the sixth period is introduced and darkly shadowed 
forth in chronological order from its beginning to its end. 
Its dawn, or the first beat of its pendulum, is announced as 
an *' earthquake," as a *' great earthquake," one of no com- 
mon occurrence. *'A most stupendous change in the civil 
and religious constitution of the world." (Dr. Clarke.) We 
rather prefer "a most stupendous change in the civil and ec- 
clesiastical elements j^^ Sis "constitution" might be taken for a 
radical change in the organic law; while the "elemental" 
change must always precede a change of organic law, or a 
change of the civil and ecclesiastical polities referred to by 
the preceding earthquake. We will note the events of this 
period in the chronological order in which they are announced, 
for in this order are they to be fulfilled ; for when announced, 
none of them were fulfilled. The announcement is strictly 
prophetic of what was to occur; so when it is said "there was 



THE KINGDOM OF ISRAEL. 413 

a great earthquake," we understand that lohen the door, or 
seal, of period six was unclosed, the first beat of its pendulum, 
or the first thing that was to occur, would be a "great earth- 
quake," or "a most stupendous change in the civil and eccle- 
siastical elements," in that region of earth where this seal had 
its reign— that is, in the government called the "sun," one- 
third of whose states had been overthrown in periods one, two, 
three, and four. 

1. "A great earthquake," or elemental commotion, in the 
civil and ecclesiastical regions of seal, trumpet, and vial sixth. 

2. The fruits, or first results, of these elemental upheavings 
are : " The sun [the government in its unity] becomes black 
as sackcloth of hair [that is, black with rage, or covered up, 
as the sun with a furious storm-cloud, to be let loose upon 
some civil object, or objects, for it. must war upon its own 
kind, civil against civil; and its blackness also indicates that 
this sun government no longer gives light, but rather sheds 
darkness, or gloom, over the land]." 

3. "The moon [Church] becomes as blood [or becomes ^ 
bloody, persecuting, proscriptive ecclesiastical body]." Com- 
ment is useless. "He that hath ears to hear, let him hear,'^ 
and " he that hath eyes to see, let him see." A hint to the 
wise is sufiicient. 

4. "And the stars of heaven fell unto the earth, even as a 
fig-tree casteth her untimely figs, when she is shaken of a 
mighty wind." Dr. Clarke calls these "stars" the "gods and 
goddesses, and demigods, and deified heroes of the Roman 
Empire; '^ but we place it much nearer our own times, even 
in America. And the "stars" here falling from heaven to 
earth are very evidentl}^ not chief, or leading, persons, as sup- 
posed by Dr. Clarke, that held high or prominent places in 
the civil and ecclesiastical firmament here called "heaven," 
but they were of the same nature that the "sun and moon" 
were. This heaven, in other words, was made up of the " sun, 
moon, and stars" — the sun being the civil luminary in its 
unity, the moon being the ecclesiastical light, and the stars 
the separate states, and all as organic; and their falling from 
a higher to a lower state, as indicated by "from heaven to the 



414 THE KINGDOM OF ISRAEL. 

earth," signifies that those once high-minded, high-principled 
organisms, civill}' and ecclesiastically, have departed from, and 
do now ignore, the cardinal principles and doctrines once lield 
as fundamental in State and Church — that is, the separate sov- 
ereignty of the states and churches. '*They have denied the 
faith," and are now of the earth, and as such are "sensual 
and devilish." And what has been the consequence of all 
this wide departure from the original landmarks? for evi- 
dently sun, moon, and stars have all alike departed. The sun 
has become black with wrath, and instead of shedding civil 
light, hangs the black pall of night over her heavens, and the 
moon, or Church, is imbruing her hands in the blood of her 
children, and the stars, as states, are the active and procuring 
agents of all this. What, we say, has been the immediate 
results to the whole civil and ecclesiastical sun and moon system? 
Answer: 

5. "The heaven [sun, moon, and star system] departed [or 
disparted — that is, sundered, or separated, the system]." (See 
Zech. xiv. 4 for the same event by a different figure.) "He 
may run that readeth;" therefore we forbear comment, for any 
not totally blind can, at a glance, see a fulfillment demanded 
that loill soon be met. What is the next step in the programme ? 
Answer : 

6. "And every mountain and island was moved [will be] 
out of its place. ^^ That ia, every "mountain" means every 
state of this former sun system is moved out of its place, 
moved from ofiPits former foundation of sovereignty or states- 
rights. They are not totally overthrown as adjunct polities 
to the " sun," but have made a decided change in their " base," 
and have become debased by doing so. And as to the "isl- 
ands," they may be but a repetition of civil states; that is, 
"mountains and islands" may mean the same things, as it is 
very common to thus doubly represent by symbols one fact, 
or, if preferred (and I so think), the "islands ' may hold the 
same relationship to the moon that the " mountains" do to the 
sun. "Let him that readeth understand, '' and who is there 
that cannot ? 

7. "And the kings of the earth." That is, the chief per- 



THE KINGDOM OF ISRAEL. 415 

sons of State and Church having fallen to "earth" from their 
former "heaven," they are now designated kings and chiefs 
of ft^arth, and as such are earthly, sensual, and devilish ; and 
in connection with the kings are named their coadjutors and 
suppliant followers, or men-worshipers, viz.: "And the great 
men, and the rich men, and the chief captains, and the mighty 
men, and every bondman, and every freeman, hid themselves in 
the dens and in the rocks of the mountains; and said to the 
mountains and rocks. Fall on us, and hide us from the face 
of him that sitteth on the throne [see Chariot Throne], and 
from the wrath of the Lamb; for the great day of his wrath 
is come [will be come at the end of period six] ; and who 
shall be able to stand ?" Here, in the very last of period six, 
are the kings and their company that were formerly of the 
heavenly sun and moon system, from which they were de- 
graded to earth, represented as fleeing for shelter, or calling 
for protection, or to be sustained by the "mountains," or 
states, that they had been the means of "moving out of their 
former places, or principles," and upon the "rocks," or indi- 
viduals, of these mountains. They appeal to the last to a 
degraded polity to sustain, or protect, them in the final conflict 
soon to take place. We do not esteem this call of the kings 
as a call for death by the "falling of mountains and rocks up- 
on them" as being preferable to the wrath that seemed to be 
impending, but rather as a call upon all of their political and 
ecclesiastical polities and people to rally to their support and 
defense in this final onset of truth against error, /o?' the rocks 
and mountains are as clearly symbolic as any part or thing in the 
vision. "Falling upon" is synonymous with "clothed upon," 
or clothed with the physical power of the states called " mount- 
ains," and the individuals called "rocks." They stood in 
dread of the final triumph of right and consequent overthrow 
of themselves as the representatives of error. It is a call for 
the mustering of all the forces of monarch}^, or Moloch, in 
Church and State to test, on "Armageddon's plain," "legiti- 
macy," or "the divine rights of kings," and the succession of 
St. Peter. This grand rally takes place in the last of this the 
sixth seal period, but no order to "forward, march," takes 



416 THE KINGDOM OF ISRAEL. 

place till the seventh seal is unclosed, for the sixth period, as 
closed by the sixth vial, reads thus: *'And he gathered them 
together into a place called, in the Hebrew tongue, Armaged- 
don." So the call and rally, or the "gathering together," are 
the last acts of period six. We have, as noticed above, seven 
successive events, or actions, recorded as prophetic of what 
ivas to occur under this seal, and they must and will occur in 
the order named by the prophet ; and the " gathering together 
on Armageddon's plain" is the seventh, or last, act of the 
period, and may be ten or one hundred years later in time than 
the first act, or "great earthquake." This is to be determined 
alone by fulfillment, or other facts recorded, or by some coin- 
cident or parallel prophecy. 

We will now introduce the sealing of the twelve tribes of 
Israel as preparatory on their part for the battle of the great 
day, or Armageddon ; for all who enter that great field of 
blood are sealed and regularly enrolled on either side. There 
is to be " no shuffling in ranks'' on that memorable day. 
"The servants of God were to be sealed, or branded, in their 
foreheads." There was to be no mistaking of foe for friend, 
or friend for foe. The hosts of centralism, Euphrates, Baby- 
lon, or Moloch, have on them also a "mark," or " number," 
or "name;" for it is said of this "beast from the pit" that 
" he causeth all, both small and great, rich and poor, bond 
and free, to receive a mark in their right-hand or in their 
forehead." 

SEALING, OE MARKING, OF ISRAEL'S TRIBAL HOST IN 
SEAL SIXTH. 

This is episodical of seal sixth, and is preparatory, or is in 
fact an enrollment, for Armageddon's bloody field. "And 
after these things " — that is, after the rehearsing of the seven 
successive events of period six, and before the opening of the 
door to period seven, for the sealing of Israel was preparatory 
to that opening, just as the call of the kings for their minions 
was preparatory to the same event. "After these things I 
saw four angels [or agencies, or messengers]." Dr. Clarke 
says, "Instruments, standing at the four corners of the earth, 
holding the four winds of the earth, that the wind should not 



THE KINGDOM OF ISRAEL. 417 

blow on the earth, nor on the sea, nor on any tree,'' which if 
it did not, universal death wouild ensue as the natural result, 
for the vitality of the animal and vegetable world is to be 
found in the air or wind. But those four agencies are held 
back from their seeming purpose of death by ''another angel 
[or agency] ascending from the east, having the seal of the 
living God, and he cried with a loud voice to the four angels, to 
whom it was given to hurt the earth and the sea, saying. Hurt 
not the earth, neither the sea, nor the trees, till we have sealed 
the servants of our God in their foreheads. And I heard," 
says St. John, ''the number of them which were sealed; and 
there were sealed a hundred and forty and four thousand of all 
the tribes of the children of Israel." And when the sealing of 
Israel had been completed, St. John adds: "After this I be- 
held, and, lo, a great multitude, which no man could number, 
of all nations, and kindreds, and people, and tongues, stood 
before the throne [see Chariot Throne], and before the Lamb, 
clothed with white robes, and palms in their hands; and cried 
with a loud voice, saying. Salvation to our God which sitteth 
upon the throne, and unto the Lamb. And all the angels stood 
round about the throne, and about the elders and the four 
beasts, and fell before the throne on their faces, and worshiped 
God, saying, Amen. Blessing, and glory, and wisdom, and 
thanksgiving, and honor, and power, and might, be unto our 
God forever and ever. Amen." And so on to the end of the 
seventh chapter. 

Here is an army sealed of God, and clad in white, with vic- 
torious palms in their hands, marshaled before the "chariot 
throne of God," in the midst of which is the seven-horned 
Lamb, who is to "lead them unto fountains of living water/' 
and to victory on the morrow — or seventh seal — over the mot- 
ley hosts of the bottomless pit, led on by the Hebrew Abaddon 
or the Greek ApoUyon. The "great multitude which no man 
could number," who were clad in white robes and held palms 
of victory in their hands," we suppose to be people of other 
nations not now of Israel; for all Israel is to be found in the 
twelve tribes sealed, from Judah (verse 5) to Benjamin (verse 
8), while the great multitude (verse 9) must be those of other 
27 



418 THE KINGDOM OF ISRAEL, 

nations that hold the true doctrines of Israel as a theocratic, 
democratic, states-rights, republican confederacy; and it is not 
necessary to consider them as in America at the time of stand- 
ing before the throne of God and the Lamb. They may exist 
or be anywhere, for standing with Israel before the throne is 
simply occupying common ground with Israel upon the issues 
involved in the great conflict between right and wrong, God 
and the devil. Here are all of those that are on the side of 
right, whether of Israel proper or of those w^ho hold to her 
doctrines the world over. 

After the slaying of the "two witnesses," they are restored 
to life again (chapter xi. 12), and this restoration of the dual 
Israel of God to life again takes place before they are ready 
for "sealing," as noticed in chapter vii.; for this sealing was 
a protection, or insurance, against death, or being "hurt" by 
the four agencies that held or controlled the four winds of 
heaven, for the order was to "hurt not until we seal the serv-* 
ants of our God," after w^hich they were at liberty to hurt 
whatsoever was not sealed as God's. So from this we do 
know that at the time the sealed Israel stood before the chariot 
throne they had passed through their death, or life-suspended,, 
state of "three and a half days" to the two witnesses; and 
their brethren killed a "little season" later, as the second 
"one-third" (chapter ix. 18), not so long a time, and the rem- 
nant aftVighted (chapter xi. 13) as the third and last third of 
the nation, perhaps passed not into the death state, but simply 
reform their one-third, and all three, as one nation, indicated 
by the twelve tribes, stand up before the throne, sealed and 
clad in white as a token of purity and acceptance, and hold- 
ing the palm of victory — victory over death — they are no more 
subject to death, but ever live to " cry with a loud voice, say- 
ing. Salvation to our God which sitteth upon the throne, and 
unto the Lamb in the midst of the throne." And so on to the 
close of chapter vii., which is the end of the sixth seal — that 
is, "the end" so far as the opening seal is concerned, but not 
the end of all that belonged to that seal period, for much 
waited for the expounding trumpet to set forth, and after it 
the executive vial has somewhat to say or do, all of which be- 



THE KINGDOM OF ISRAEL. 419 

longs to the sixth seal period; and so of each and every seal 
period. 

That the "two witnesses," else called the "two candle- 
sticks," "the two olive-trees," or "the two anointed ones," or 
"the two prophets," are fellow- servants and brethren of those 
killed (chapters vi. 13, 14; ix. 18), is evident from the fact 
that no other dfiath or "killing " takes place either in a " little 
season" or in a longer one, and also in the fact that the " kill- 
ing " in both cases was not a death proper, but only a suspen- 
sion of life, and that too only of " their bodies," for the spirits 
of the dead bodies still lived, as we see they " cried with a 
loud voice to God for the avenging of their blood upon those 
that lived on earth; " and it was only the " dead bodies " that 
lay for three days and a half in the street of the city, while 
t\iQ\v spirits still lived with or in God; and again, in neither 
case did burial^ or a removal out of sight, take place. The 
bodies, though dead in the case of the two witnesses, were still 
in view, and were not suffered to be put into graves or tombs; 
and again, as the lives, or " souls," they were in view, though 
they were under the altar as the ashes of their former selves. 

We know that the "two witnesses" and "the souls under 
the altar " are the same, and their fellow-servants and brethren 
yet to be killed, like them, are civil organic bodies of men, 
whose civil existence is to be suspended, or " killed," by "the 
beast from the pit," but the life-principle, or spirit, that first 
gave rise or vitality to the organic bodies said to be dead, 
never died, but ever lives, and at the voice of God reenters 
and revivifies their fallen and dead bodies. The life that 
never dies is one oi princi'ples. We say, then, that the "two 
witnesses " killed (in chapter xi. 7) was the dual Israel of God 
that was sealed in the twelve tribes (chapter vii.), and that the 
killing took place prior to the sealing is matter well under- 
stood, for they had obtained the victory over death at the time 
they stood sealed before the chariot throne, and so also of 
their brethren killed a little season later. It matters not if 
the "killing" is recorded in chapter xi. 7, while the sealing, 
which occurred after the restoration to life from death, is re- 
corded in chapter vii., which would seem to place the resur- 



420 THE KINGDOM OF ISRAEL. 

rection to life (chapter vii.) prior to the killing in chapter xi. 
7, but such is not, and cannot be, the fact. The death in chap- 
ter xi. 7 must precede the resurrection and sealing to life in 
chapter vii., notwithstanding chapter xi. seems to be a later 
record of facts. The difficulty is removed at once by remem- 
bering that the sixth trumpet, which begins in chapter ix. 13 
and terminates in chapter xi. 14, belongs to, and fs explanatory 
of, the sixth seal, introduced in chapter vi. 12. So that if the 
death as recorded in chapter xi. 7, and also the resurrection 
recorded in the same chapter (verses 11, 12), should both seem 
to be later in time than the sealing in chapter vii., it is only 
seemingly so, for the whole of this trumpet belongs to matters 
introduced in chapter vi. 12. And these two special events — 
that is, the killing of one-third in seals one, two, three, and 
four, and episodically rehearsed in chapter xi. 7, and the res- 
urrection of the two witnesses — yes, the whole Israel of God 
— occur in this seal period before the cry of the kings, etc. 
(chapter vi. 15, 16) ; for it is evident that this cry and call of 
the kings was occasioned by their beholding this sealed and 
palmed host, which no man could number, standing before 
the chariot throne, whose "wheels rolled in fire," and upon 
whose seat sat the enthroned Deity, and in the midst of which 
the seven-horned Lamb stood; for their cry is, "Fall on us, 
and hide [cover, or shield] us from the face of him that sitteth 
on the throne, and from the wrath of the Lamb [who stood in 
the midst of this chariot throne]; for the great day of his 
wrath 18 come; and who shall be able to stand?" — seeing that 
God's sealed and palmed, or victorious, host innumerable is 
to be led on by a seven-horned Lamb, once mild and inoffen- 
sive, but now a "roaring Lion." The death, then, of the 
souls under the altar occurs under seals one, two, three, and 
four, and of their brethren a little season later — that is, in 
seal six (chapter vi. 13, 14) — each being "one-third" of Is- 
rael; and their resurrection and sealing take place in period 
six, and is placed before " the battle of that great day of God 
Almighty." 

The sixth trumpet era ends thus: "The second woe [or 
sixth seal period] is past; and, behold, the third woe [seventh 



THE KINGDOM OF ISRAEL. 421 

seal] cometh quickly." And it was preparatory to this third 
woe, or seventh seal event, that the kings call for a grand 
turn-out of all Babylon's marked, sealed, and numbered hosts 
to meet the sealed and palmed armies of the Lamb on the 
morrow, or seventh seal day, called the third woe, which is 
the last, as it is the most terrific conflict of arms that has oc- 
curred, or will occur, in the annals of the world. 

We have pursued this point a little farther than at first in- 
tended, or than may be thought proper by a critical observer, 
since it will come regularly up when w^e come to the sixth 
trumpet. But we only discussed it because that here in seal 
sixth the sealing of God's dual Israel takes place, immediately 
after which "a great multitude, which no man could number," 
is mustered w^ith the sealed Israel. Those we regard as peo- 
ples of other countries, but of our faith. 

We will pass now to a further consideration of this seal 
under the trumpet's administration, and bear in mind that 
the trumpets cover the whole field of the seal periods. And if 
the two witnesses already killed as one- third (seals one, two, 
three, and four) are killed again and resurrected under the 
sixth trumpet, the killing is episodical of the history of seals 
one, two, three, and four, for the trumpet necessarily stretches 
from the beginning to the close of each seal period; so by 
marking the chronology of the trumpet we have it of the 
seal. 

THE SIXTH TRUMPET AN EXPONENT OF SEAL SIX. 

We will now take up the trumpet of this period, and learn 
what we can of the progress of fulfillment under its executing 
orders; for let it be distinctly borne in mind that all that has 
gone before of this period is strictly prophetic, and is to be 
fulfilled under the administration of the trumpet, even to the 
pouring out of the last dregs of the vial. The trumpet sounds 
in orders, or commands, of fulfillment, directed, as under- 
stood, to the vial, that pours out from the beginning to the 
close of each period, be it long or short. So the seven suc- 
cessive, or chronological, events prophesied under this seal, 
as noted above by us, must meet with fulfillment after the 
trumpet has commenced sounding or ordering, and whether 



422 THE KINGDOM OF ISRAEL. 

we shall be able to discern the several successive fulfillments 
demanded by prophetic revealment of the seal or not, they 
will all occur, and in the order of arrangement given by the 
seal, as already noticed by us from "first to seventh." "And 
the sixth. angel sounded [or ordered the execution of the 
jyrophecies of the seal], and I heard a voice from the four horns 
of the golden altar which is before God, saying to the sixth 
angel which had the trumpet, Loose the four angels [or agen- 
cies] which are bound in the great river Euphrates." Here 
is the first order, and it is directed to the sixth trumjyet angel, 
showing that he it was that w^as bound to carry forward and 
superintend the execution or fulfillment of the things and 
events of this period. Here is an imperative order of four- 
fold authority as it issues from the four-horned altar. 

"A horn is always an organic body of power when used as 
a symbol." What these four horns were, or what it was that 
they symbolized, we do not pretend to know. We are con- 
tent with knowing that as the order emanated from an altar 
which stood before God, it was tantamount to an order from 
God, which indeed it was; but as to his horned instruments, 
we know them not. And again, as to the four angels, or 
agencies^ that were to be loosed from their bonds in Euphra- 
tean waters, we are not now prepared to give them body or 
shape. The four angels and four horns we turn over to Dr. 
Baldwin. This much, however, we do know: that this "great 
river Euphrates" is a very significant symbol of monarchy, or 
centralism. It is a symbol of a consolidated one-man-power 
government, and so of Babylon wherever it occurs as a symbol. 
We have called attention to this fact elsewhere; but as "Eu- 
phrates " comes up and holds a very conspicuous office in this 
seal period, we recall attention to its symbolic significance. Let 
the mind of the reader not travel to Mesopotamia or any other 
special locality in search Of a Euphrates. He may find it very 
near at hand, even in America. Monarchy has been bound in 
her agencies, or her four agencies have been bound and tram- 
meled, and ke})t down in America for a season of " three-score 
years and ten," more or less; but at length our people have 
become so corrupt, so idolatrous, and God-forgetting, that. 



THE KINGDOM OF ISRAEL. 423 

like Israel of old, God determines to chastise us with the 
same scorpion instruments that he did them. How often he 
"let loose" the angels, or agencies, of monarchy, or "Eu- 
phrates," upon his ancient Israel it is useless to enumerate, 
since the facts are so very familiar to all Bible-readers. 

In obedience to the order for "loosening," the four angels, 
or agencies, were loosed, which were prepared, or commis- 
sioned, " for an hour, and a day, and a month, and a year, for 
to slay the third part of man." The first work of these four 
agencies was to produce in the sun government discord or 
elemental strife, styled an "earthquake" in the seal, the im- 
mediate fruits of which, in the second place, would be the 
gendering- of wrat,hfal blackness on the part of the govern- 
ment; and thirdly^ bloodiness on the part of the moon, or 
Church; and fourthly, the descending or corruption of the 
stars, or states, from heaven to earth; d^udi fifthly, the disrup- 
tion of the government which had once been styled the " sun" 
from its luminous character; and sixthly, the degradation, or 
removal out of their former place, of the sovereign states of 
the once luminous sun government; and seventh and lastly, 
the call of the kings for a grand rally for Armageddon. The 
slaying of the two witnesses as one-third of the states (chap- 
ter xi. 7), episodically considered, is not the killing of the 
"one-third" under this (sixth) seal. That first killing was ac- 
complished under the first four seals jointly, and passed over 
" again" in the little book episode (chapter xi.), where the 
one-third killed first was resurrected from beneath the altar, 
where they had lain for the five months of period fifth ; while 
the "one-third" killed under the sixth seal period is but an- 
other one-third of the same sun government, leaving in exist- 
ence of the original government one-third as a " remnant." 
The slaying of the one-third in either of the two cases above 
does not have reference to man in his individual capacity, for 
no such havoc of human life, in reference to the persons of a 
w^hole nation, has ever occurred in sacred or profane history. 
It is "pne-third'' of men in a civil capacity of organic states 
— that is, one-third of the states of the sun sj^stem at two dis- 
tinct times — for the whole war was' directly a civil one, in 



424 THE KINGDOM OF ISRAEL. 

which, however, the Church is largely affected incidentallj-, 
but not directly attacked. Then, if we find an instance of 
the slaying or subverting of one-third of the civil polities of 
a nation after the first disruption or dispartation of said na- 
tion, it is all wo need look for to find a fulfillment of this part 
of the trumpet. As to the length or duration of the commis- 
sion of the four Euphratean agencies — a day, an hour, a 
month, and a year — in which to accomplish the subversion of 
the second one-third, we do not know it, and shall pass it over 
into the hands of Dr. Baldwin. 

The trumpet, after stating the mission of these four Eu- 
phratean angels, and the length of their official reign, then 
tells us the instruments, or agents, made use of in effecting 
the overthrow or death of this second one-third of the civil 
polities of the once luminous sun government. "And the 
number of the army of the horsemen were two hundred thou- 
sand thousand. . . . And thus I saw the horses in the 
vision, and them that sat on them, having breastplates of tire, 
and of jacinth, and brimstone; and the heads of the horses 
were as the heads of lions; and out of their mouths issued 
fire and smoke and brimstone. By these three was the [sec- 
ond] third part of men killed [in their civil polities] by the 
fire, and by the smoke, and by the brimstone, which issued 
out of their mouths. For their power is in their mouths and 
in their tails; for their tails were like unto serpents, and'had 
heads, and with them they do hurt." Here we have most 
evidently an allusion to our modern mode of warfare, into 
which gunpowder enters so largely. N"o man in his senses 
will presume to say that these horses with lion-heads and 
poisonous tails, and mouths that vomited fire, smoke, and 
brimstone, and whose power was in their mouths and in their 
tails — muzzle and breech — were any thing else than a sym- 
bolical representation of modern war forces, combining or 
uniting the strength and swiftness of the horse and the gun- 
powder department with man, as a guiding genius, sitting 
upon, or ruling over, the whole. If anyone is disposed to 
literalize the foregoing, and not receive it as figurative, or sym- 
bolic, let him begin with the *'two hundred thousand thou- 



THE KINGDOM OF ISRAEL. 425 

sand horsemen,'^ and he at once has an army of two hundred 
million — "an army," says Dr. Clarke, "that was never yet 
gotten together from the foundation of the w^orld, and one 
that could not find forage in any part of the earth." 

We will not argue this point, since it is generally conceded 
by expositors that a symbolic and figurative sense must attach 
to all such passages; and it is our business to determine, if we 
can, what it is that is symbolized by them, and then to find 
a coincident or corresponding historic fact that will fully meet 
the demands of the prophetic symbols. If historic facts do 
not even now exist (1865) to meet this symbolic prophecy as to 
its enginery of war., then we have entirely misinterpreted or 
misconceived the application or symbolic meaning of the fig- 
ures of w^ar used ; for by these very agencies of war enginery 
w^as ihQ first "one-third" of the states of the sun government 
overthrown under the joint periods of seals one, two, three, 
and four. So the modern enginery is the same in both the 
first *nd second subversion of one-third of the civil state of 
the sun government. Who will say we have misconceived 
the meaning of these very significant and very plain-speaking 
symbols? — that is, "plain-speaking" for symbols; so plain, 
some of them, as to be almost literal, and hence not symbolic, 
viz., "one-third of men killed." Here "men" is symbolic, 
and what so appropriate as a symbol for civil organic bodies 
of men as man ? Sovereign man is thus made to symbolize 
his civil state of sovereignty in organic, or governmental, 
form. And then " horsemen" and " army '' are almost synony- 
mous terms, and point unerringly to war; and again, "fire 
and smoke and brimstone " issuing from the mouths of those 
agents, of whom it is said their powder was in their muzzle 
and breech, and that the tails, or breeches, were "like unto 
serpents'' in their deadly eftects; not that the tails of these 
war agents were like the tails, or in the form, of the serpent, 
but that they, like the serpents, were death-dealing instru- 
ments^ for in the tail, or breech, was liie primary death prin- 
ciple lodged; and it is further said of these deadly serpent- 
tails, or breeches, that "they had heads, and with them they 
do hurt." 



426 THE KINGDOM OF ISRAEL. 

Now, at first thought it sounds a little strange, or out of the 
ordinary course of things, for ^Hails" to have '''heads;'' but 
when we come to look at the derivative nature of the noun 
" head," and that tail signifies " the hinder part of any thing," 
"the extremity or last end," we need not be surprised at find- 
ing a "head," or protuberance, existing or arising upon the 
hinder part of any thing. Head does not necessarily imply 
an advance position by any means. A head may exist any- 
where on a bod3% since the term head is not an original 
word, but is derived from the Saxon hedfud, which signifies to 
heave or protrude. "To heave or protrude is simply to rise or 
swell ; so a rising or swelling is a protrusion, a prominence, 
or knob, a hill, a knoll, any thing pushed beyond the sur- 
rounding and adjacent surface." (Webster.) So, then, a head, 
as a noun, signifies the elevated part of any thing — the top, 
the uppermost point of a thing, a rising, an elevation here or 
there. (Webster.) And in connection with this we see that 
"a cap" likewise signifies the top or uppermost, the highest 
or most prominent, part of a thing, and especially as a cover- 
ing for the head or swelled part. (Webster.) Considering 
the case thus, we shall have no trouble in discovering the 
legitimacy of looking for a head, or heaved prominence, on 
the hinder part, or "tail," of any object, and hence in look- 
ing on the hinder, or breech, end of these engines of war for 
a nipple or tubal point of elevation above the surface from 
which it arises, and also in looking for a cap, or crowning 
piece, for said protuberance ; and now may we see the pro- 
priety of the conclusion, "and with them they do hurt." 

If we have not here a very pointed allusion to a very late, or 
a very modern, war engine — the small arms, which may also 
embrace the heavier pieces, since they now use the explosive 
cap, or wafer, on such — then we are very much mistaken ; and 
if we are correct, it proves to a demonstration that we are 
now living in the latter-day periods (seals Nos. 1-7), for the 
small arms in present use, with tube and cap, were but very 
recently introduced as a war or death engine, and especially 
were they very recently adopted by the Government in the 
army and navy. Let no one smile at our simplicity, or treat 



THE KINGDOM OF ISRAEL. 427 

lightly our exposition of the passage "'tails that had heads, 
and with them they do hurt," unless they are prepared to give 
us a more legitimately critical one. Nothing in all this mighty 
armament or war enginery belongs to ancient times. The 
hoWy sling, and javelin are among its symbols of war, while the 
sword, baitle-ax, etc., mark a later period in time. But in- 
struments with heads as deadly as lions and tails as venomous 
as serpents, belching forth fire, brimstone, and smoke, mark 
a more modern day; while "heads," or heaved prominences, 
upon these tails that had them not at first mark a still more mod- 
ern battle-field, and bring us down to the latter days of the 
nineteenth century. Who that cannot see the chronological 
and progressive war periods by the 83 mbols of inspiration? 
Even in the seal periods now under consideration we perceive 
a progression in her war appliances. First, its strength or 
force is marked by "horsemen" in vast numbers; not that 
this number of horsemen was to be found anywhere on earth, 
or that horsemen alone were in use as war agents, but rather 
that the sixth period opens or dawns with war forces of all 
the kinds in use, which we know includes the day of gun- 
powder — was in its potency likened unto two hundred mill- 
ions of horsemen. The horse, then, was the war character, and 
not so much the war instrument of the dawning advent of 
period six. 

Next in progression, these docile horses are turned into the 
nature of the more ferocious and bloody lion, for "lion-heads" 
are given them. They are still "two hundred thousand thou- 
sand," but now lion-like; and they are armed with fire and 
smoke and brimstone as an addition to the horse and lion 
qualities. And we are plainly told at this stage of progress 
in the sixth period that the fire, and the smoke, and the brim- 
stone, as one, acting upon the missiles of death, drive them 
at once from the mouths of the previously noticed war agents 
— the lion-horse — and killed "one-third of the men," or civil 
polities of the sun government in period six, which, mind you, 
is yet to come, for we are now living in period five. And then, 
fourthly, in further description of these war agents that set 
out under the character of horses, w^e see that they had a pecul- 



428 2HE KINGDOM OF ISRAEL, 

iar ^'tail" given them, and that their "power to kill was in 
their mouths and in their tails." Here the horse character, 
except as to swiftness, is almost entirely lost or ignored, for 
the power of the horse is not "in his mouth and tail." . But 
modern invention or discovery has transformed "two hundred 
thousand thousand" horses and horsemen into "two hundred 
thousand thousand" demons with "lion-heads," and later with 
"serpent-tails;" and fifthly, or later still, with heads on these 
serpent-like tails; and the wliole is finished with the significant 
assertion that with these serpent-like tails, armed with capped 
heads, "they do hurt." Let him that doubts their ability to 
hurt with these but remember their work of death for the last 
few years in our very midst. 

Remember, we do not say that the gunpowder mode of war- 
fare was not in use when the " two hundred thousand thousand 
horsemen" were mustered at the advent of period, or seal, 
six ; but understand us distinctly to say that it was in use, 
and had been for some time, but that all the enginery of war at 
the advent of period six was comparatively as " horses " in 
character to the more modern "lion" and the yet later "brim- 
stone and fire" character; and later still the serpent-tail is 
added, and last, but not least, the "head and cap" surmount- 
ing the tail. It is "fire and brimstone" from the beginning 
to the end of the seven periods, but fiercer and more de- 
structive as it advances by modern invention and discovery. 

We submit the foregoing on the sixth trumpet, and invite 
a rigid criticism, and will now pass to the consideration of the 
conclusion of chapter ix. : "And the rest of the men which 
were not killed by these plagues yet repented not of the 
works of their hands, that they should not worship devils, and 
idols of gold, and silver, and brass, and stone, and of wood; 
. . . neither repented they of their murders, nor of their 
sorceries, nor of their fornication, nor of their thefts." This 
second "one-third being killed" leaves us only a "remnant," 
or one-third, as the "rest not killed." 

I hope it will not be forgotten that we are dealing with 
symbols; and in our exposition of "the one-third part of men 
killed'^ we considered men in the passage as a symbol, and as 



IhE KINGDOM OF ISRAEL. 4ii9 

symbolizing organic civil bodies of men, for history, neither 
sacred nor profane, will sustain by its records the killing of 
one-third of the population of any nation under the sun. The 
"killing," then, was the killing, or overthrow, of one-third of 
the civil polities, or states, of the sun government. This being 
so, the "remnant" not killed are those said to be moved out 
of their former places, and are also one-third, and are neces- 
sarily of the same nature as those said to be killed, and also 
as parts of the same sun system. They are civil organic bodies 
of civil persons, which belong to and form a part of the sun 
system of sovereign and separate states. These last, as states, 
will not repent or reform civilly the civil errors of their hands 
until affrighted on the downfall of the second one-third. They 
will still worship civil devils, dogmas, and isms from the pit, 
and depart farther and yet farther from the original land- 
marks of a theocratic, democratic, republican, states-rights 
confederacy. Thej^bow down to Nebuchadnezzar's great im- 
age, whose "head was gold, and whose breast and arms were 
silver, and whose belly and thighs were brass;" and yet, as 
if this were not enough, they pass over the "iron,'' and wor- 
ship the baser "stone and wood," and repent not of their 
" murders, and sorceries, and fornication, and thefts," but 
rather glory in them. Verily, as the seal had previously 
prophesied, "every mountain and island are moved out of 
their places." The "remnant'' not "killed" are also a part 
of " every mountain and island." They will, as civil and ec- 
clesiastical polities, have a sickly, impotent existence after the 
second dispartation, being far removed from their original 
places as sovereign states and churches. They are no longer 
on sovereign ground, but are mere dependencies, or append- 
ages, of centralism. So plain is this "that a wayfaring man, 
though he be a fool, need not to err therein." We would 
fain draw the curtain of oblivion over much of recent date, 
and hide us as to the near future, but we cannot; and I sup- 
pose it is Wisdom that has ordered otherwise, who intends 
that we shall profit by what has passed and by what will soon 
transpire, and learn to honor Heaven by striving to retrieve 
our lost fortunes and reinstate ourselves civilly and ecclesias- 



430 THE KINGDOM OF ISRAEL, 

ticall}^ upon the true theory of civil and gospel governments, 
as Laid down in Heaven's charter of human rights. 

THE LITTLE BOOK EPISODE. 

We will now take up the tenth chapter of Revelation, which 
introduces us to the "little book open," the contents of wiiich 
belong largely, as an episode, to the sixth trumpet, and con- 
sequently to the sixth seal period, that we have already had 
under consideration. It, however, being episodical, covers, 
or goes over, the ground from seal one to the end of trumpet 
six (chapter xi. 14). And as we are in need of more light 
upon these, the seals one to six, we gladly and thankfully ac- 
cept the proffered "little book," which is not sealed up, but 
stands "open" ready to reveal its wonted information in rela- 
tion to matters already passed over in seals one, two, three, 
and four, and also in period six. We notice first its introduc- 
tion to the prophet. "And I saw another mighty angel [or 
messenger] come down from heaven [do not forget the sym- 
bolism of John] clothed with a cloud, and a rainbow was upon 
[or round about] his head, and his face was as it were the sun, 
and his feet as pillars of fire [symbolic throughout]; and he 
had in his hand a little book open.^' The book of seals that 
the Lamb received from the right-hand of God was not "a 
little book;" it was a sealed record of many years of time. 
This larger sealed book we accept as a symbol of time, and 
have so treated it thus far. No more appropriate symbol of 
rolling time could have been found in all nature than a parch- 
ment roll, such as was in use in St. John's day. Then, as the 
larger book of seals was symbolic of time, so also was the 
"little book;" and compared with the book of seals, the one 
under consideration was a very little, or short roll, but must 
be regarded as very special, or as referring to some very im- 
portant events in the periods from one to six inclusive. 

The very special matters of this little book have already in 
part been set forth under seals one, two, three, and four, and 
also in seal sixth, chapter ix.; but the events of the little book 
were not given a special prominence above that of other 
things, and hence demanded a separate and special notice that 



IHE KINGDOM OF ISRAEL. 431 

should enlarge upon what had been said heretofore. Of the 
things that John had been prophesying he was to prophesy 
.again, for so says the angel that gave him the little book. In 
short, an episode is demanded in the case of ''the one-third 
killed" under seals one, two, three, and four. The true char- 
acter and oftice of this "one-third" is not given in full, nor is 
it intimated when they are to be restored to life. True, under 
seal fifth, it had been said to them, while crying from beneath 
the altar, that they need not look for their release until their 
fellow-servants should be killed as they had been; but this 
seemed not to be sufficiently definite, therefore the little book 
takes up this "one-third," giving us their origin or rise, their 
office and character as the " two witnesses'' of God, the power 
conferred upon them by God, the length of time they exer- 
cised or filled the office of teachers, and who it was that made 
war upon them and overcame and killed them, and how long 
they are to remain dead ; and then of their resurrection and 
exaltation to the highest possible civil life, and other very im- 
portant and special occurrences in the blackened and degraded 
sun system, to which the one-third killed (seals one, two, 
three, and four) had formerly belonged as sovereign states. 
"And he had in his hand a little book open, and he set his 
right foot upon the sea and his left foot upon the earth." The 
book being open shows most conclusively that it belongs to 
the periods unsealed, heretofore referred to above, and now, or 
"again," to be considered by the prophet in his exposition. 
The book had been opened in the foregoing unsealing, but 
its contents had not been given, and now is taken up for that 
purpose. Before the angel utters a word of his authoritative 
and stunning mandate, he signifies, by placing himself upon 
both sea and land, that over them in all their length and 
breadth was his authority, and then " he cried with a loud 
voice, as when a lion roareth," calling attention before he 
should proclaim the solemn matters in hand. "And when he 
had cried, seven thunders uttered their voices" in response, 
which utterances were ordered to be sealed up, and not to be 
placed on record. What the "seven thunders uttered" we 
have no means of knowing, nor is it proper even for us to sur- 



432 THE KINGDOM OF ISRAEL. 

mise, since inspiration has ordered their sealing, without any 
intimation that they were ever to be unsealed. 

We can only suppose that whatsoever the thunders uttered 
belongs to the little book period, since they were uttered pend- 
ing the introduction of the things of the little book; and 
these belonging to modern days and times, we know that the 
utterances of the "seven thunders" belong to the same day. 
"And the angel which I saw stand upon the sea and upon the 
earth, lifted his hands up to heaven, and sware by Him that liv- 
eth forever and ever . . . that there should be time no longer ; 
but [for] in the days of the voice of the seventh angel, when 
he shall begin to sound the mystery of God, should [or shall] 
be finished as he hath declared to his servants, the prophets." 
Hence, this "finishing" of the "mystery," so often declared 
to the " prophets," and by them declared to us, occurring at 
the "beginning" of the seventh trumpet, is the finishing or 
ending of a certain measure or period of time; for it was in ref- 
erence to this " time being no longer " that the " mystery " at- 
taches. Much had been said by the prophets of the bondages 
and deaths, deliverances and resurrections, of God's Israel in 
Church and State, and in connection with these occurrences is 
given the time, or "times," of the same; and among the va- 
rious deaths and resurrections, or restorations, to national and 
incidental ecclesiastical life, we have a final, or "finishing," 
restoration that is permanent and everlasting; and the "fin- 
ished," or ending, "time" is that particular measure of time 
at the end of which this final and everlasting restoration was 
to occur. Hence, "time being no longer" has direct refer- 
ence to the ending of the before-mentioned specific time, 
when and where the final restoration of God's dual Israel 
takes place. And when the aforesaid time ends, a new era in 
time dawns, the first measure or beat of which is marked by 
one thousand years of peace and prosperity to God's dual Is- 
rael. The " mystery being finished" necessarily finishes, or 
ends, the time in which the mystery was to be finished; and 
the finishing of any definitely marked time is but the advent 
or dawning of a new measure of time, as the one thousand 
millennial years. The "no longer" does not date at the 



THE KINGDOM OF ISRAEL. 433 

time that the angel *Mifted his hands to heaven and swore," 
for after that the revelations of the little book were to take 
place, and then the sounding of the seventh trumpet; and 
the7i, in the days of his first sounding, was the mystery to be 
"finished," and that necessarily finished the time referred to 
as ''no longer" existing, or to exist. 

The prophet now returns from his digression to the little 
book, and says: "And the voice which I heard from heaven 
spake unto me again, and said, Go and take the little book which 
is open [or unsealed] in the hand of the angel which standeth 
upon the sea and upon the earth. And I went unto the angel 
and said unto him, Give me the little book. And he said 
unto me, Take it, and eat ii up; and it shall make thy belly 
bitter, but it shall be in thy mouth sweet as honey. And I 
took the little book out of the angel's hand and ate it up, and 
it was in my mouth sweet as honey ; and as soon as I had 
eaten it, my belly was bitter. And he said unto me. Thou 
must prophesy again [that is, repeat and enlarge, or pass over 
the ground already traversed] before many peoples, and na- 
tions, and tongues, and kings.^' This prophesying "again" 
assigned to John was to be fulfilled by the Israel to whom he 
sends the order. And they have done so twelve hundred and 
sixty days, and have fallen down by the hands of those that 
they were to testify before, who are now exultantly rejoicing 
over them. We will notice first the " eating of the book," 
which signifies that he was thus fully possessed of the matters 
and things contained in the book, and that as he had already 
gone over the ground occupied by the little book, he was now 
to go over it " again " and prophesy, or teach us more fully of 
matters that belonged to recent events, and to the latter end 
of the sixth seal period — matters of very special importance 
to his fellow-servants of Israel, to whom he was sent with 
these revelations of " things shortly to come to pass." Sec- 
ondly, we notice the quality, or nature, of the contents of the 
book. Its introduction, or first fruits, or first occurrences be- 
fore its later developments are seen, were to be as " sweet as 
honey" to those to whom it was directly sent, or referred — 
that is, to the dual Israel of God, or "two witnesses," for it 
28 



434 THE KINGDOM OF ISRAEL, 

was to the *' servants" of God that the revelation was given. 
Israel was to find the "incipient," or very first, beat of the 
pendulum of the time of the little book to be "as sweet as 
honey." It had not advanced to digestion, but was yet in the 
mouth of the hungry multitude of Israel; but no sooner was 
the delectable portion swallowed than it proves to be any- 
thing else than "honey." "As soon as I had eaten it^ my 
belly was bitter" with its digested fruits, or results. 

We have thus a very significant 'preface of the contents of 
the book, and I wonder if there is one well-versed, observant 
man in our land who is not able to see at a glance a veritable 
and literal fulfillment of this prefatory prophecy. But we 
will pass on to the consideration of the things of the book, 
chapter xi. The first action (after eating by the prophet) was 
a measurement of the dual Israel of God, under the order of 
the angel, " saying, Eise and measure the temple of God, and 
the altar, and them that worship therein" — that is, "measur- 
ing " a thing signifies to take charge of it and care for it, and 
to see that it is secured, or properly provided for; and hence 
not to measure is not to care for, as it is added: "But the 
court which is without the temple leave out and measure it 
not, for it is given unto the Gentiles," hence we are not dare- 
ful about it ; let the Gentiles do as they list with the court, or 
country outside of the temple, or district, here measured. 
The temple, altars, and worshipers constitute God's dual Is- 
rael; hence to measure and care for them was the taking 
charge of his Israel. It seems almost useless to argue the 
point as to whether the temple, altars, and worshipers are the 
true dual Israel of God or not, since few well informed will 
doubt it, when it is recollected we are in a field of symbols 
and figures, and that St. John wrote of matters to occur at a 
time when there was no temple, and altar, and worshipers. 

There loas once a temple and altar of God with true wor- 
shipers of God, and they are still used as the recognized sym- 
bols of God's true Israel in Church and State. The Israel of 
God being measured and thus taken charge of, they are not 
free from troubles and sore calamities; but be their troubles 
and- sufferings what they may, they ever know that they are 



THE KINGDOM OF ISRAEL. 435 

God's measured people; and such being the case, they will in 
the end triumph even over death. They are no sooner meas- 
ured and taken charge of than they are to be trodden under 
foot by the Gentiles, and this to be continued for forty-two 
months. "Thecourt which is without the temple . . . is given 
unto the Gentiles, and the holy city shall they [the Gen- 
tiles, to whom the unmeasured part of the nation pertains] 
tread under foot forty and two months." *'The holy city" 
every one will recognize as Jerusalem; and Jerusalem, the 
capital city of the nation, is put for the true dual nation. 
There was nothing more common then, and there is nothing 
more common noiv, than the designating of a nation by the 
name of its capital city. We are in the constant habit of 
making use of symbolic and figurative expressions, and no 
one objects to it, for they are well understood as such, and a 
proper application is made by the hearer and reader, and there 
is an end of it. But when the sacred historian speaks, he is 
not allowed by the multitude to use their own figures of speech. 
'*The holy city" was Jerusalem, and Jerusalem in turn was 
the nation, and so the temple, altar, and worshipers that were 
measured are to be trodden under foot by the Gentiles, or 
anti-Israelites, for forty-two months. 

Next we notice: " I will give power unto my two witnesses, 
and they shall prophesy [or teach the true doctrines of God] 
a thousand two hundred and three-score days, clothed in sack- 
cloth. These are the two olive-trees and the two candlesticks 
[or the two prophets] standing before the God of the earth. ^' 
If they stood before or in the presence of God, they were 
approved of God, and were cared for by him, though they 
stood up clothed in sackcloth, and taught the true doctrines 
of God in Church and State for one thousand two hundred and 
sixty days. The question is. Who or what is it that is here 
represented by so many double symbols ? They are called the 
"two witnesses," "the two candlesticks,'' "the two olive- 
trees," "the two prophets," or teachers, and elsewhere "Ariel- 
Ariel," or the double city — that is, the double city is "Jerusa- 
lem and Mount Zion," which last was the City of David. Ask 
Dr. Baldwin to what all these double symbols refer, and he 



436 THE KINGDOM OF ISRAEL. 

will answer, "The dual Israel of God," or God's Israel in 
Church and State. Did you not say that the "holy city" which 
was to be trodden under foot for forty-two months by the 
Gentiles, and also the "temple, altar, and worshipers," were 
the dual Israel of God ? We did, and repeat it, for such is 
the fact. How many different symbols, then, are used to des- 
ignate the dual Israel of God? We know not, nor is it ma- 
terial to our present discussion, as we have already cited eight 
different forms of symbolic designation for the Israel of these 
pages. 

We now call special attention to the length of the treading 
down of the holy city, or dual Israel of God, by the Gentiles 
(verse 2); and then to the length of the sackcloth prophecy 
period of the teachers, or prophets (verse 3). The first, or 
treading down, was to be for forty -two months; the second, 
or sackcloth period, was to be twelve hundred and sixty days. 
The two lengths are not the same by twenty-five or twenty- 
six days, but both refer to the very same period in time, the 
forty-two months beginning twenty-five or twenty-six days 
earlier than the twelve hundred and sixty days of the proph- 
ecy of the witnesses. They are subjected for forty-two months 
to the treading down by the civil Gentiles, but they, neverthe- 
less, have civil " power given them of God to prophesy,'' or 
teach the true civil doctrines of God for the period of twelve 
hundred and sixty days, though it be in sackcloth, or under 
depressed circumstances. The forty-two months of treading 
down begins twenty-five or twenty-six days earlier than the 
twelve hundred and sixty days of sackcloth prophecy, but end 
at the same point of time (at the death of the true Israel), and 
in them are the "bitter" ingredients of the little book in its 
digestion in the belly of Israel ; for in John's eating the book 
we clearly see that it was eaten of Israel, for whatever was 
"sent and signified unto John," he sent unto the servants of 
God. It was strictly Israel's portion of "sweet in the mouth 
and bitter in the belly." John had nothing to do with it fur- 
ther than to show what the book was to Israel. 



THE KINGDOM OF ISRAEL. 437 

LENGTH OF THE ONE THOUSAND TWO HUNDRED AND SIXTY 
DAYS OF SACKCLOTH TEACHING. 

We will now give the solar length of the one thousand two 
hundred and sixty days. If solar time be taken as that in 
which the one thousand two hundred and sixty days was to 
be fulfilled, then we must add two hundred and ten days for 
the Sabbath time, found in one thousand two hundred and 
sixty days of secular time, so as to get the full amount of solar 
time, and this addition gives us one thousand four hundred 
and seventy solar days, or four years and nine days, as the 
time of prophecy in sackcloth of the two witnesses. Now, 
this teaching, or prophecy, ends at the slaying, or killing, of 
the "two witnesses," which takes place in verse 7, for they 
prophesy, or teach, as God's witnesses in Church and State, 
until the " beast from the pit overcomes them and kills them " 
— that is, in killing the organic bodies, but not in killing the 
spirit which had given life to their organic bodies, for it was 
the *' bodies" which laid for three and a half days in the street 
of modern Sodom, and at the end of these three and a half 
days the spirit of life from God returns and reanimates their 
dead bodies, and they arise and stand again upon their 
proper base of constitutional, theocratic, democratic, repub- 
lican, states-rights confederation, and then are exalted to the 
firraamental heaven from which they had been hurled by the 
bloody beast of centralism. They have great civil war power 
to teach during their sackcloth period, for it is said that " if 
any man will hurt them [during this time — civil war], fire pro- 
ceedeth out of their mouth, and devoureth their enemies," and 
have power to withhold the showers of civil prosperity, and 
to turn civil waters to blood, and to smite the earth civilly as 
often as they will with civil plagues." (Verses 5-6.) 

LENGTH OF THREE AND A HALF DAYS, OR DEA^H PERIOD, OF 
THE WITNESSES. 

If we take the three and a half days to signify three and a 
half years — for doing which we have Bible authority — it will 
give us twelve hundred and seventy-eight secular days, if sec- 
ular time is intended, to which we must add one-seventh 
more for Sabbath time — that is, two hundred and thirteen 



438 THE KINGDOM OF ISRAEL. 

days — and this will give us fourteen hundred and ninety-one 
solar days, or four years and thirty days. We think, however, 
that two lengths are necessary to meet the demands of the 
prophecy, for it is said that the dead bodies of the witnesses 
were to be seen for three and a half days lying in the street 
of Sodom, and after that, or at the end of three and a half 
days, they were to arise and stand upon their feet. This cov- 
ers &ne action of the witnesses; and after they had gotten up 
from a prostrate to a standing position, " they hear a great 
voice from heaven, saying unto them, Come up hither ;'' and 
in response to this call, or invitation, " they ascend up to 
heaven.'* Now, this ascension is an entirely diflferent action 
from the first one of getting up on their feet, yet the three 
and a half daj^s must cover both actions, as we have no other 
measure of time given for the two separate actions. And 
further, there follows another action — but not of the witnesses 
— that occurs "the same hour," chapter xi. 13. 

We only here give what is the legitimate length of the three 
and a half days' death of the two witnesses; its true solar 
length can only be known by fulfillment, or else by some co- 
incident, prophec}^, or event. The length of the three and a 
half days' death period of the witnesses is indicated by the 
"five months," length of the fifth seal period, for it was said 
to them, when they cried from beneath the altar at the begin- 
ning of period five, that they must wait for their deliverance 
until the killing of their brethren should occur, which should 
take place at the end of said period five, or which is the same, 
at the beginning of period six; but of the length of the five 
months of period five we have no means of knowing, save by 
its fulfillment or the beginning or renewal of the war on the 
opening of seal sixth. Then it is that the three and a half 
days' death ends, and then it is the brethren of the two wit- 
nesses, or fellow-servants, of the souls under the altar are to 
be killed, just as they had been under seals, trumpets, and 
vials numbered one, two, three, and four. 

SODOM AND EGYPT, AND THEIR STREET. 
"And their dead bodies shall lie in the street of the great 
city, which spiritually is called Sodom and Egypt, where also 



THE KINGDOM OF ISRAEL. 439 

our Lord was crucified," or killed. " Sodom and Egypt " are 
common designations of a land or country, and always of cor- 
rupt ones, or those averse to God. And as they are connected 
in this passage and called "a city,'' it has reference to a coun- 
try whose capital, or "great city," was as corrupt and Godless 
as the joint symbols of "Sodom and Egypt," and in whose 
midst it is said "seventeen thousand common prostitutes 
flaunt their unblushing shame." And as to our Lord being 
"crucified" there, it presents no difficulty. To "crucify" is 
simply to kill, and as our Lord was not crucified, or killed, in 
either "Sodom or Egypt," but in Jerusalem, we can see at 
once that it is but a figure of speech, used to illustrate a fact. 
"Our Lord" in this passage is a figure used to illustrate his 
doctrines, or principles, and those that oppose themselves in 
practice to the principles of Christ, are said to " crucify him 
afresh, an'd put him to an open shame.'' Where, I would ask, 
are the teachings of the Bible more literally set at naught 
than in our "modern Sodom?'' 

We notice next the "street" of this Sodom, in which the 
two witnesses were to lay dead for three and a half days, or 
years. "Street" is from the Latin stratus, which signifies 
spread, or strewed; and "strewed" signifies scattered, or dis- 
persed; and "spread" signifies extent, expansion. Thus it 
will be seen that the term street is not confined to the narrow 
pass-ways of a city, but rather to a scattered or wide-spread 
land, or country, and more particularly to its scattered or thin 
settlements, or sparse population; for strew signifies "to 
spread by scattering, and always applied to dry substances 
separable into parts, or particles, as to strew seed in beds." 
(Webster.) The two witnesses, then, were to be found dead in 
that part of the city, or land, of Sodom that was most sparsely 
populated or wide-spread in her settlements. Who that can- 
not see a historic fulfillment of this part of the prophecy in 
its applicability to the South, or Confederate States of America ? 



440 THE KINGDOM OF ISRAEL. 

INDIGNITY TO AND REJOICING OF THE "BEAST FROM THE 
PIT" OVER THE DEAD ISRAEL OF GOD, OR THE TWO WIT- 
NESSES. 

"And they of the people, and kindreds, and tongues, and 
nations [what a mixed multitude of hired mercenaries, native 
and foreign, and they the people that hired them !] shall see 
their dead bodies three days and a half, and shall not sufier 
their dead bodies to be put in graves." It would not suit 
their fiendish thirst for gloating over a fallen champion to 
'' bury their dead out of their sight," and there let them rest 
in peace their appointed time of " three and a half days." 
no ! they must keep their dead bodies unburied and constantly 
in sight. They must see and narrowly watch them the whole 
time, that they may mock and deride them with taunting in- 
sults, and tyrannize over and oppress them even in death. 
They must drag the fallen Hector in triumph around the land 
of Sodom, and make merry and send gifts "and rejoice with 
exceeding great joy." "And they that dwell upon the earth 
[Sodomic earth] shall rejoice over them [though dead] and 
make merry, and shall send gifts one to another, because 
these two prophets [or teachers] tormented [or troubled] them 
that dwelt on the [Sodomic] earth." They were tormented by 
the truths taught and advocated by the two witnesses, and not 
otherwise. The doctrine of states-rights was death to central- 
ism. See the newspaper, written, and pictorial records of the 
North from May, 1865, and on, and doubt no more. "All such 
boastings and rejoicings are vain," for " after three days and a 
half the spirit of life from God shall enter into them, and they 
shall stand upon their feet again, and great fear shall fall upon 
them which see them," and have been seeing them for three 
and a half days. "And they shall hear a great voice from 
heaven saying unto them. Come up hither [from whence ye 
are fallen]; and they shall ascend up to heaven in a cloud [or 
in a body], and their enemies shall see them " ascend, as, in 
the former case, of standing upon their feet. They shall wit- 
ness both actions, but shall not be able to prevent either. 
And not only so, but they shall have "an earthquake," or a 
Sodomquake, among themselves at or about the time of the 



THE KINGDOM OF ISRAEL. 441 

ascension of the "cloud of witnesses," for it is immediately 
added, " and the same hour there will be a great earthquake 
[Sodomquake], and the tenth part [ten jparts] of the city 
[Sodom] shall fall, and in the earthquake will be slain of men 
seven thousand." (Chapter xi. 18.) And after that event 
"the remnant," or last "third," of this Sodomitish city, or 
nation, will become affrighted and give glory to the God of 
heaven. So some of their wicked works of gloating, tyrann}^ 
rejoicings, and merry-making, will have to be repented of, and 
they, through fright or fear, return from their chase after the 
demon of power called "centralism," whose family may be 
styled "legion, for they are many devill," and be made to 
"give glory to the God of heaven.^' And this being done, it 
is said, " The second woe is past, and behold, the third woe 
coraeth quickly" — that is, the things of the sixth seal period 
will be past, so far as the sixth trumpet's announcements are 
concerned. 

There is a vial that yet belongs to this sixth seal period 
which we will introduce before we close our consideration of 
this very interesting period. A few remarks may be proper 
just here upon the points of time for the beginnings and end- 
ings of the particular measures of times of the sixth seal pe- 
riod, as explained or given under the sixth trumpet by the 
little, book episode. The beginnings of prophetic measures 
are generally most certainly known by first finding the end- 
ings in fulfillment, and then, by a retrospective calculation of 
the measures, arrive at their beginnings. For example, we 
will suppose that the Confederate States were, in symbolic lan- 
guage, called the " two witnesses," and to be trodden upon 
by some "beast," called a dragon, for forty-two months, or 
four years and one month. And at the same time the Confed- 
eracy was to have power to do certain things — for example, to 
teach authoritatively certain civil and religious rights, or prin- 
ciples, for four years and nine days, notwithstanding she was 
trodden upon all the while. But at the end of those four 
years and nine days the said beast was to overcome her and 
kill her, and hence end her authoritative teachings. Yet in 
all this it might not be said at what point of time this teach- 



442 THE KINGDOM OF ISRAEL. 

ing with '^ power'' began. If we only knew the point at which 
to begin, we could very easily add on the twelve hundred and 
sixty days to find its ending; but this not being given, we 
have to wait for her death, which is the ending of the twelve 
hundred and sixty days of teaching with "power," and also 
the ending of the time of forty-two months that the " beast " 
was to tread upon her, for as soon as she is dead she ceases 
to exist as a civil power, and hence cannot be trampled upon 
as a civil teacher of power. Now, then, to follow up or carry 
out the example of the Confederacy, we know that she ceased 
to be a teacher of any civil authority when she ceased to be, 
and when and where she ceased to be, ceased, or ended, the 
four years and nine days of tbe civil teachings, and also the 
four years and one month of the tramping of the beast. The 
only question, then, that remains to be answered is. When did 
the Confederacy cease as a civil power ? . The answer is, that 
the unmistakable throes of death seized upon her vitals when, 
on the 9th of April, 1865, her commanding or chief general 
surrendered her northern army to General Grant ; but that 
she was still a civil " power " is evident, for many of her ablest 
generals, with their armies, were yet in the field. And Gen- 
eral Johnston, the next most important officer, as to his posi- 
tion and forces, some ten or twelve days after the surrender of 
General Lee, met with General Sherman and proposed, or ac- 
cepted a proposal for, the surrender of all the remaining forces 
in the field; and here, on or about the 20th day of April, virt- 
ually ended the Confederacy. 

Having thus a point of supposed or admitted fulfillment of 
the four years and nine days of "teaching power," and also 
of the four years and thirty days of treading down by the 
"beast," we have nothing now to do but to date at that point 
and subtract the four years and nine days from April 20, 1865, 
to obtain the point of time at which the Confederacy began 
to exercise her authoritative teachings of civil rights and prin- 
ciples. This being done, we have but to subtract twenty-five 
or twenty -six days more of time, and we are brought to the 
point from which to date the beginning of the treading down 
of the two witnesses by the Gentiles, for the forty-two mouths 



JHE KINGDOM OF ISRAEL, 443 

began twenty-five or twenty-six days earlier than the teach- 
ings of the Confederacy. We are not seeking to find, by this 
example, the time of the birth, or first existence of the con- 
federacy, or dual " Israel of God," but only to find the time 
at which they are clothed with additional authority, or 
"power" to teach ; and next, to find out the time when they 
began to be trodden under foot by the Gentiles. The '^ two 
witnesses " existed as such before either one of these things, or 
events, occurred. How long they may have existed is not our 
business to inquire into just here, since the prophecy of the 
little book says nothing upon this subject, only by deduction ; 
but it is rather our present business to learn, if we can, when 
they received additional authoritative power to prophesy, or 
teach, as God's Avitnesses, and also to find when the Gentiles, 
or " beast " from the pit, began their treading down ; and this 
we propose to do upon the plan of the example given — that 
is, to seek for a fulfillment of the death, and then trace back- 
ward for the two beginnings sought, i^ow, if we suppose we 
have found an historic fulfillment of the death, and trace back- 
ward in time the required lengths of years and days, and do 
not find any coincident events for the beginnings sought, we 
may at once conclude that we were in error in our supposed 
death-point, or else in error in our mode of computing the 
forty-two months and the twelve hundred and sixty days, in 
reducing them to solar time. But on the other hand, if we 
date the death of the witnesses at or on the 20th of April, 
1865, and then subtract the four years and nine days from 
time, and find, at that jpoint, marked evidence of additional au- 
thoritative teachings on the part of the Confederate States, then 
we are safe in saying that right there begins the fulfillment 
of the prophetic length of the twelve hundred and sixty days, 
or four years and nine days of solar time. And that twenty- 
five or twenty-six days before this ascertained beginning of 
the twelve hundred and sixty days of teaching began the forty- 
two months, or four years and one month of treading down 
by the Gentiles. Let us try the subtraction of four years and 
nine days — being the solar length of the twelve hundred and 
sixty secular days — from the 20th of April, 1865, and see 



444 THE KINGDOM OF ISRAEL. 

where we arrive, aod then see if any peculiar demonstrations 
of teaching character or force began at the thus ascertained 
time. We subtract four years and nine days from the 20th of 
April, 1865, and obtain the 12th of April, 1861. 

Now, what is it that is very peculiar and marked in the his- 
tory of the so-called Confederacy, or " two witnesses," that 
occurred, or took place, on this ascertained day of April 12, 
1861? Answer: On that memorable and never-to-be-forgot- 
ten day the "two witnesses," under the immediate leadership 
of General Beauregard, began a series of demonstrative civil 
teaching lessons of forcible power that lasted and ceased not 
until General Jos. E. Johnston, on the before-mentioned date, 
ceased to teach, and then and there the "witnesses" ceased 
to live, and then and there they ceased to be trodden upon 
by the Gentiles, for the reason that they no longer existed as 
the " two witnesses," or teachers. There could be no tramp- 
ling upon that which did not exist. The "so-called" — as to 
its people — section and political sentiments may and do still 
exist, but as to any organic form of power they do not exist, 
for that is dead, dead, dead. " The Gentiles" may deny "bu- 
rial'' to their "dead bodies," and may mock and deride the 
people and their political sentiments of " states-rights,*' and 
may "rejoice and send gifts one to another,'* and may in this 
still trample upon the people and principles of the "so-called," 
but upon the organic witnesses they cannot in this be said to 
be treading, for the witnesses are dead. Now, as this "tramp- 
ling " of the Gentiles "upon the two witnesses" was to be 
for forty-two months, or four years and one month, solar time, 
this trampling must of necessity have commenced some twen- 
ty-five or twenty-six days earlier than the time set for the be- 
ginning of the forceful teachings of the Confederacy; for, re- 
member, the witnessing and the trampling necessarily end at 
the same time — that is, on the surrender of General Johnston, 
about April 20, 1865. So that to arrive at the time when the 
Gentiles began trampling, or oppressing, the organic witnesses, 
we must subtract twenty-five or twenty-six days from the 12th 
of April, 1861, or battle of Fort Sumter, and this will carry 
us back to the 14th or 15th of March, 1861. Let the recorded 



THE KINGDOM OF ISRAEL. 445 

history of the actions of the " powers that be," from about the 
14th of March, 1861, to the 12th of April following, speak 
out and say if there was any thing in said ''actions" that sa- 
vored of trampling upon the Confederacy. And was it not 
this manifest " trampling " that occasioned and necessitated the 
authoritative teachings inaugurated on the memorable 12th of 
April, 1861? "The incoming" had had just time enough to 
organize and arrange the *' powers that be " for a trampling 
crusade upon the Confederate States, when "Forward, march ! " 
was heard, and a simultaneous trampling begins ; and they make 
about twenty-five or twenty-six solar strides when physical 
"power was given unto the two witnesses,'^ and they then 
and there begin to exercise "the power given for twelve hun- 
dred and sixty days," or four years and nine days. And from 
this point set out "the witnesses" in their witnessings, or 
teachings, of power or force, and the " powers that be," or 
the Gentiles, continue their tramp, tramp, tramp, until the 20th 
of April, 1865, or thereabout, when they cease to tramp for 
want of something to trample upon. And when their tramp- 
ing ceases they set up a hideous " rejoicing and merry-mak- 
ing" that betoken "intoxicated demons." "They rejoice 
with exceeding great joy" over the fallen Hectors; " for these 
two prophets had sorely tormented these dwellers of earth," 
and now that they have succeeded in treading them under 
foot, their joy becomes excessively immoderate — yea, even 
frantic: for, say their own writers, "they shriek and howl" 
like Pandemonium on a "bust." And not the least remark- 
able feature of this "howling pack" was that it consisted of 
"people, and kindred, and tongues, and nations" imported 
expressly for this trampling crusade; and now that they have 
accomplished their mission, they form a suitable ingredient 
for this howling orgie. 

But we would remind them in their excessive joy over the 
fallen " witnesses," that after three and a half days the spirit 
of life from God that once animated and gave vital force to 
the now dead, will reenter their fallen and dead bodies, and 
reanimate and revivifj^ them; and they shall arise from their 
fallen and dead condition, and stand upon their feet, and then 



446 THE KINGDOM OF ISRAEL. 

ascend to heaven, and all the "howling pack" shall not be 
able to prevent them; for while the "two witnesses" are as- 
cending, or at "the same hour" (chapter xi. 13), there will be 
" a great earthquake " in the midst of these " uncircumcised," 
and ten parts of their city, or ten states of this Sodomitish 
government, will fall, and in this earthquake will be "slain 
seven thousand men." And after this dreadful visitation of 
a righteous God upon them for their civil and ecclesiastical 
iniquities, they will become affrighted in their then capacity 
of a "remnant," or fragment of "one-third," and be con- 
strained to give glory to the God of heaven, and not as now 
to glory in " men and isms." So we shall look with confi- 
dence for our exaltation in due time, for "it is for a time ap- 
pointed" of three and a half days, whose solar length we 
know not. Perhaps some critical observer will object to the 
stress we lay upon the word " power '^ in the commission of 
the "two witnesses," since the word "power'' is a supply, 
and not found in the original, for the passage, without this 
supply, would read thus : "And I will give unto my two wit- 
nesses, and they shall teach, or testify, a thousand two hun- 
dred and three-score days, clothed in sackcloth." 

Now, it is evident that they were his " witnesses, or testi- 
fiers," before this commission issues to them, for they were his 
at that date. How long they had been his "testifiers" is not 
the point in question; the question is, What was given his 
'* two witnesses " at this time that they did not possess before ? 
When they first started into being as his testifiers he certainly 
clothed them with authority to testify or teach his doctrines 
in Church and State, but to do so by precept and example, or 
to teach by moral forces alone. They were boldly and openly 
to advocate the truth, and defend by proper arguments and 
practices the same, but to go no farther than "precept" in 
teaching, and then by " example," or practice, to enforce the 
teachings of the precepts or theory. This much they necessa- 
rily had to constitute them teachers, or testifiers, in any sense ; 
but a period comes up in the history of the witnesses when 
they are given something which they had not before ; and 
what more could be added to their former authority but some- 



THE KINGDOM OF ISRAEL. 447 

thing of a more potent form, to enforce with ^* arguments," 
other than mere theory and words, or yet the more powerful 
argument of example ? These agencies, heretofore in use, had 
failed, and so signally had they failed that the " uncircum- 
cised," emboldened by the success of years of adverse teach- 
ings on their part, were now moving heaven and earth for 
twenty-five or twenty-six days for an utter extirpation of "the 
two witnesses of God" that so tormented them by simply 
teaching God's truths. And at this juncture the witnesses 
are further authorized, or empowered, to resist, in a more po- 
tent form, the adverse teachings of the beast from the pit. 
And this resisting power, conferred upon them for their self- 
preservation, and the theory and doctrines that they had here- 
tofore taught by moral force, necessarily in its action, or effects, 
would also be aggressive as well as defensive. There is no more 
certain way of resisting an enemy than by warring upon him. 
Hence we conclude that a " supply" was absolutely demanded 
in this commission to make good sense, or harmonize the 
teachings of this passage and its kindred fellows; and as our 
translators have given us the word "power," we accept it, but 
certainly a more definitely forcible one would have been more 
in keeping with the fulfillment of the prophecy, for the teach- 
ers had "power" in their very incipiency, but only moral 
power. But if, in their after history, they are authorized to 
use physical forces, then a supply definitely expressing that 
fact should be used instead of " power.'^ That the witnesses 
had immense moral power before they exercised any physical 
force on the 12th of April, 1861, is very evident ; but that her 
moral power could not sustain her against the physical forces 
brought to bear upon her is equally certain, for moral power 
can only be brought to bear against moral power; and when 
physical forces are to be met, then physical forces must be re- 
sorted to for defense or hope of success in teaching. Hence 
it was necessary to give or clothe them with additional power, 
since their moral power had failed to accomplish its objects; 
and as physical power would necessarily follow^ on the failure 
of the moral power — unless God would abandon his first pur- 
pose, or object, in giving the moral power — we can see the 



448 THE KINGDOM OF ISRAEL. 

necessity of a supply that would express that fact. And we 
propose to supply so as to make the commission read thus: 
*'And I will give physical power unto my two testifiers, and 
they shall teach, or testify, with physical forces for twelve 
hundred and sixty days, clothed in sackcloth." 

THE KISE OF THE TWO WITNESSES, ETC. 
Before we take up the vial of this period we will return and 
make a few remarks upon the "sweets and bitters" of the 
little book, and of the times of sweetness and bitterness, 
which will necessarily introduce, or bring up, the time that 
the eater, or Israel, arose — that is, the two witnesses; for, as 
before remarked, St. John's eating the book was but a sym- 
bolic eating of it, while those to whom his Revelation was sent 
are the true eaters. It was "sent and signified unto him, and 
he sends and signifies unto Christ's servants " — that is, his 
dual Israel. And whatsoever this book seemed to be to John 
in his eating and digesting of it, just that very thing it would 
prove to be to the Israel to which it was sent by John. The 
tenth chapter of Revelation, in which the little book appears, 
seems to be introductory to the things developed in the elev- 
enth chapter. The prophet is directed to eat the book, or put 
himself in possession of its heretofore unsealed but unrevealed 
contents of sweet and bitter, after which he is informed that 
he must prophesy "again" of its character, or contents, "be- 
fore many peoples, and nations, and tongues, and kings." 
And this command to him was simply a command to those 
to whom he was sent. In obedience to the command he ate 
the book. In this we clearlv see the acts of the States in se- 
cession swallowing down the sugar-coated pills with great de- 
light. This swallowing being the first action of the people 
in their sovereign rights as States, they thereby sever their 
former connections with the other States, and are now each 
one separate and alone as States, and being sovereign, have a 
right to so remain, but free to oflfer or to accept proposals of 
confederation with other States. Such proposals being made 
and accepted, they now make a second move in concert, or 
act in harmony, and proceed to inclose themselves, by " meas- 
urement," in one well-defined and limited nation. This 



THE KINGDOM OF ISRAEL. 449 

"measureraeot" in organization is demanded by the proph- 
ecy. To "measure" is to inclose, or surround, with defined 
limits; hence Webster says to be without measure is to be 
without limit. Therefore constitutional measurement, or de- 
finement, is the second action of a sovereign people, and un- 
der it they became organic at Montgomery, Alabama, Febru- 
ary 4, 1861. Thus, by constitutional enactments, every thing 
is defined, fixed, and limited — "measured," and the stakes 
driven home. Here, then, in this act of "measurement," 
arose incipiently the two witnesses, or dual Israel of God. 
Was it "sweet," or was it "bitter?" You will say that the 
period of secession and organization of the Confederate States 
was "as sweet as honey." Civilly considered, it was most 
delectable in the mouthy or entrance period of the little book. 
The introduction of this little roll, or measure of time, was 
delightful beyond measure; but how long was the sweet pe- 
riod to last? The prophet says, "as soon as I had eaten it 
my belly was bitter." The "sugar-coated pill" was no sooner 
swallowed, or no sooner in the "belly," than it proved to be 
as bitter as wormwood. It was " sweet " in mastication, and 
on its route of short passage from the mouth to the " belly." 
" Sweet as honey " on the 20th of December, 1860, and on the 
9th, 11th, 20th, and 26th of January, and 1st of February, 
1861 ; and sweet at Montgomery, Alabama, on the 4th of 
February, 1861, on its short passage to the "belly" of time, 
which it entered on or about the 14th or i5th of March, when 
the treading down of the " uncircumcised " began, and turned 
the whole into gall, ever since which time it has been " bitter, 
and only bitter, and that continually." And even to-day the 
bitter effects have not been dissipated, nor will they be until 
after the "three and a half days" of the life-suspended state, 
whose length we know not. 

Now that we have gone through the little book, what has it 
disclosed ? It shows, first, a severance, and then a measure- 
ment of a part of some nation, and the measured part devel- 
ops itself into the "two witnesses," and the two witnesses are 
warred upon for forty-two months by the Gentiles and killed; 
and, being killed, as civil states they show themselves to be 
29 



450 THE KINGDOM OF ISRAEL. 

"one-third " of the nation to which they formerly belonged — 
seals one, two, three, and four. The character of the one- 
third killed is given as that of God's chosen instrument to 
teach his doctrines in civil things, and, incidentally, in eccle- 
siastical affiiirs, and that they are to remain dead for three and 
a half days, and then to ascend to heaven's heights in a civil 
sense. And the iwo4hirds^ or the states not killed, have been 
moved out of their former 'places as sovereignties, but not over- 
thrown or killed, and shows that they have not repented of 
their enormities, but rather rejoice in the wicked works of 
their hands, but that finally they will disrupt by ten states se- 
ceding, or "falling," "the same hour" that the witnesses 
arise; and the fragment left after this disruption — being one- 
third also — will repent and give glory to God, and will thus 
give us three Israels out of what was a unit. 

OF WHOM DO THE SEALED ISRAEL (SEVENTH CHAPTER) 

CONSIST ? 

We answer that the twelve tribes being sealed we know 
that "all Israel'' "are there. It is not a divided host at that 
time, be it what it may at this time, or what at the time of the 
second dispartation (chapter vi. 14). If it is divided now^ and 
again to be divided, it w^ill not be so then. It will be recol- 
lected that the prophet (chapter xi. 1) is ordered to " rise and 
measure the temple, altar, and worshipers of God," but not to 
measure, or include in his measurement, "the court that was 
without the temple." Now, this " court " was as much a part 
of Israel as any other, as much so as the temple itself, yet not 
held so sacred or holy as the temple. The temple was pecul- 
iarly holy as the designated dwelling-place of Deity; and the 
worship in the temple and the worship icithout in the court 
rank as superior and inferior. Now, these two very small 
points, or spaces, in the whole nation — temple and court — are 
taken to designate the whole nation; and being thus desig- 
nated by superior and inferior, or temple and court, God or- 
ders the severance of Israel by secession and an organization 
by a measurement, thus cutting the temple off from the court, 
and the court, being much the larger or more numerous body 
of Israel, is then turned over to the Gentiles. Thus he di- « 



THE KINGDOM OF ISRAEL. 451 

vides his Israel, taking charge of "one-third" himself, and 
turning two-thirds over to the *' uncircumcised ; " and then 
he permits these " uncirciimcised " centralists of two-thirds to 
trample upon his one-third for fortj^-two months; and also 
commissions or empowers his one-third to teach, forcibly or 
physically, his true civil doctrines for twelve hundred and 
sixty days, at the end of which time they are overcome and 
killed by the ** uncircumcised " centralists. And after or at 
the end of three and a half da^s, God's "one-third" arises 
to life again, at which time, or **the same hour" (chapter xi. 
13), an earthquake takes place among the two-thirds " uncir- 
cumcised'' — being the court left out — and disparts them into 
two divisions, one of which is designated by "one-third" 
(chapter ix. 18), and by "ten parts" (chapter xi. 13), and the 
other one-third by a " remnant," or a fragment. 

Now, mark you, these three divisions once constituted "all 
Israel." The "temple," or "one-third," first cut off from the 
" two-thirds " in the court, and subsequently, at the time above- 
named this two-thirds found in the court are disparted by an 
earthquake into ten parts and a fragment. Now, then, as these 
three separate bodies of what was once a whole must — though 
dissevered — still represent, or stand for, the whole, and as be- 
ing "all Israel," and the twelve tribes sealed (chapter vii.) 
being also "all Israel," we are driven to the inevitable and log- 
ical conclusion that the three divisions named and the twelve 
tribes sealed are one and the same, as to what they as divisions 
and tribes designate — that is, they both bespeak the very same 
Israel, but in two vastly different states, or conditions, and at 
two necessarily different points of time, since two different 
conditions of the same body could not exist at the same time. 
Israel, as a civil government confederate, consisted of thirteen 
tribes, most commonly designated twelve, just as the thirteen 
apostles are most commonly called the twelve. This being so, 
the twelve tribes sealed (chapter vii.) shows Israel, as there 
represented, as being her proper self, and as having passed 
through her variously dissevered and broken, or fragmentary, 
states as to her confederate whole ; while the " three divisions " 
show her as a confederacy in a fragmentary state, yet at the 



452 TEE KINGDOM OF ISRAEL. 

same time she may consist of three times twelv^e states, or 
tribes — that is, there may be in each one of these three frac- 
tional confederacies an indefinite number of states. Then, 
we. must know that, the fragmentary state must -precede and 
cease before the twelve tribes and sealed confederate states can 
issue, for it is then a unit. Then you will ask: Since the 
"one-third" first cut oft* by secession under God's order is 
esteemed the true representatives, or teachers, of God in a 
civil and ecclesiastical sense^ and being now dead, are to arise 
to life again after three and a half days from the time of their 
death, what are you to do with the "two-thirds," which you 
call "uncircumcised" centralists, since the whole of Israel is 
represented by the twelve tribes sealed? How, then, are these 
"uncircumcised" to become "circumcised/' or cease to be 
Gentiles, and when? We answer: They are to become "cir- 
cumcised," and hence true Israelites in a civil sense, by their 
own voluntary action, or election. Whether superinduced by 
a proper conception and conviction of their duty and conse- 
quent rights as sovereign individuals, which necessarily leads 
to, and results in, a sovereign state, or states, or whether 
alarmed at the fearful strides toward "centralism," or Gentil- 
ism, shall not have a large agency in turning them back to the 
true fold of Israel, we know not. This last we know will 
eft'ect the return of the "remnant," or "tail-end," of Israel 
now in Sodom; for the prophet tells us that when (or "the 
same hour" that) the true Israel, represented by the temple 
or the two witnesses, shall arise and ascend to heaven (or, 
which is the same thing, attain to the highest possible polit- 
ical elevation), there is to be a "great earthquake," in which 
ten states, called "parts" of the uncircumcised and unmeas- 
ured court, or two-thirds left out, "will fall" — that is, will fall 
off from this uncircumcised host to which they now belong, 
and of which they form a part. But when they cease their 
connection with these Sodomites in the east, the conclusion 
is that they, in that very act, become Israelites; for it is quite 
evident that there is to be a radical change to take place in 
the political complexion of the falling-oft' ten tribes during 
this earthquake, since they have a war between them and the 



THE KINGDOM OF ISRAEL. 453 

"remnant," the bloodiness of which is characterized by the 
"slaj'ing of seven thousand men." Not that exactly seven 
thousand are to be killed in this war, for it is only a common 
figure that means — though indefinitely — a great slaughter. It 
might as well be taken to mean seventy thousand as seven 
thousand, since it only means a very great human slaughter. 
After the falling off of the ten tribes, or ten "parts," in 
this bloody contest between centralism and republican states- 
rights, it is said "this remnant," or "tail-end,^' "becomes 
affrighted, and gives glory to the God of heaven." Now, to 
do this they must become true, civil Israelites; and the con- 
clusion is that when this most obdurate and corrupt "rem- 
nant," or latter end, of this Sodomish nation shall be con- 
strained, through fright, " to give glory to the God of heaven," 
the preceding ten tribes must also have given glory to the 
God of heaven, but perhaps less through fright than a thor- 
ough conviction on their part that they were in error. So, 
now that the second and third divisions occupy the same po- 
litical ground as the first, we can very easily see how they 
might, as they must, unite their political destinies with the first 
division of Israel's host, overthrow^n under seals one, two, 
three, and four, and episodically rehearsed in the little book 
events. And when this point is attained, then God will claim 
them all as his, and seal them (as in chapter vii.) preparatory 
to "Armageddon ;" hence we look for ten states in the west 
to secede before there could be that part called a "remnant." 
And with this sealed Israel is also enrolled " a great multitude, 
which no man can number." These, we have said, were the 
persons of other peoples, or persons of a plurality of civil 
polities. For these we must look to other nations, for they 
are not here, but they are of us. And when the Lamb breaks 
the seventh seal, and gives one half-hour for silent contem- 
plation of the awful scene then and there presented, and then 
orders his trumpet to sound the order of battle, then this 
"great multitude, which no man can number," will move 
simultaneously with Israel of the west to the battle of that 
great day of God Almighty. But before this we must intro- 
duce the vial of this sixth seal period, for no period — we 
mean of the seven — is finished without its wrathful vial. 



454 THE KINGDOM OF ISRAEL. 

THE SIXTH VIAL. 

"And the sixth angel poured out his vial upon the great 
river Euphrates [monarchy, or centralism] ; and the water 
thereof was dried up, that the way of the kings of the east 
might be prepared. And I saw three unclean spirits like frogs 
come out of the mouth of the dragon^ and out of the mouth 
of the heast^ and out of the mouth of the false prophet [or 
teacher]." These three unclean spirits like frogs that came, 
one out of the dragon's mouth, one out of the beast's mouth, 
and one out of the false teacher's mouth, represent, by mouths^ 
false doctrines of the pit as proceeding from these three. 
"For they [the three false doctrines, or frogs] are the spirits 
of devils, working miracles, which go forth unto the kings of 
the earth [east above] and of the whole world, to gather them 
[these kings] to the battle of that great day of God Almighty. 
Behold, I come as a thief Blessed is he that w^atcheth, and 
keepeth his garments, lest he walk naked, and they see his 
shame. And he [not the three spirits] gathered them together 
[that is, his blessed and white-robed, sealed, and palmed army] 
into a place called in the Hebrew tongue Armageddon." 
Mark, here are two gatherings and two gatherers — one on the 
part of the devil by means of the "three unclean spirits like 
frogs that go forth unto the kings of the east and of the whole 
\vorld, to gather them to the battle of that great day of God 
Almighty;" and the other gathering was by God, for he first 
seals and blesses his host, and warns them to "watch and 
keep their garments white;" after which it is said, "And he 
[God] gathered them together into a place called in the He- 
brew tongue Armageddon." 

One of these armies, I wish you to remember, is from, or of, 
"Euphrates," or "Babylon," just as you like; and also to re- 
member that this Euphratean army, represented under the 
trumpet of this period by "two hundred thousand thousand 
liorsemen," was that which by fire, smoke, and brimstone 
killed the second "one-third" of the civil states of the sun 
system ;• for it is plainly said that the four agencies, or instru- 
ments, that were bound heretofore in Euphrates were let loose, 
and soon produced an earthquake in the sun system, or na- 



THE KINGDOM OF ISRAEL. 455 

tion, and raised these two hundred thousand thousand horse- 
men, and killed the before-named "one-third," the first one- 
third having been killed under seals one, two, three, and four. 
So that the devil is the sire of all these designations of mon- 
archy, or centralism ; and being let loose under the character 
of the four agencies of Euphrates, and triumphing over God's 
dual Israel for a time, are finally, in the latter part of this 
period, represented as calling upon the mountains, or mon- 
archical nations under their rule hitherto, to fall on or clothe 
them with ability or forces sufiScient to meet the Lamb and his 
chosen company; for they say ''the great day of his wrath is 
come" — that is, ''the battle of that great day of God Al- 
mighty," otherwise called Armageddon', will have come, where 
God gathers together his w^hite-robed, sealed, and palmed 
army. Two armies, then, are here assembling in the "vale of 
Jehoshaphat," or "vale of Jehovah-judgeth"-^one under 
Euphratean leaders and banners, and the other under the 
Lamb. 

Now, by the angel "pouring his vial of wrath upon the 
great river Euphrates," we learn that it betokens, or speaks, 
of troubles or disasters in Euphratean waters in the latter, 
or very last, part of period six; and his "four agencies", that 
were "let loose'' and triumphed in an earlier part of this pe- 
riod (six) are now about to be cut off or " died up," for when 
the angel had poured out his vial of wrath upon the river, it 
is said, "the waters [or supports] were dried up" — not that 
Euphrates, or monarchy, "was dried up," for it was not yet, 
but that its waters, or streams, that had given it support hereto- 
fore, w^ere cut off. " Euphrates " was one thing, and its plural 
of " waters " was another, just as much so as was " Euphrates " 
and its "four agencies" under the trumpets. "Euphrates" 
and its "waters" are of the same nature, and so also "Eu- 
phrates " and its " four agencies " w^ere of the same nature. 
Her waters being cut ofi', she would inevitably become "dried 
up" after a time, but not immediately on the "cutting off" 
of the supplies. We think that whatever it was that was 
called her " four angels " in the former case, the same was her 
" waters that were dried up." But this is not material to our 



456 TEE KINGDOM OF ISRAEL. 

purpose, and we care not to argue the point, but are willing 
that critical expositors should settle it. The drjnng up of her 
waters was to the end " that the way of the kings of the east 
[or whole world] might be prepared." 

Now, what is meant by the " way of the kings of the east?" 
It does not mean "the king's highway," nor any act or thing 
for the benefit of the kings of the east, for the "drying up," 
we assume, w^as detrimental to the kings, since Euphrates is 
a leading and well-known symbol of centralism, or monarchy, 
or of kings* dominion ; so to dry up the waters, or supports, 
of Euphrates is but to dry up, or cut off, those supports of 
monarchy upon which they had heretofore leaned. Now, 
what these waters, or four agencies, are upon which monarchy 
has leaned as prominent supports we have before said we do 
not pretend to know. Let those who are skilled in "legiti- 
macy" and the "divine rights of kings" say. Be they what 
they may, the drying up of these prepares the way of the kings 
of the east; for after they are dried up, the kings resort to 
new agencies for their sustenance and support, and these new 
means are to result in leading them to their overthrow. Now, 
whither does this "way," or passage, lead the kings of the east? 
Their waters being dried up, they must seek some new means 
of support, or they will soon perish. Legitimacy must go b}^ 
the board if not sustained by some new and extraordinary 
means ; and this new and extraordinary means proves their 
leader to Armageddon, the very place to which the "way" 
leads, for as soon as it is said "that the way of the kings of 
the east might be prepared," it is further added, "And I saw 
three unclean spirits like frogs come out of the mouth of the 
dragon, and out of the mouth of the beast, and out of the 
mouth of the false prophet [or teacher]." These are the new 
agencies, or "unclean spirits.'' 

Now, mark well that the " three unclean spirits " are all ex- 
actly alike — "like frogs;" and coming "out of the mouths" 
shows them to be unclean doctrines promulgated by three 
monarchical governments, and designed to supply the loss of 
their former supports, or waters. And these monarchies are 
designated, the first by the dragon, the second by the beast. 



IHE KINGDOM OF ISRAEL. 457 

and the third by the false prophet, or false political teacher — 
that is, three particular nations known in Scripture by these 
separate names. The first is the dragon, and known as such; 
the second is the beast, and known as such; and the third is 
the false prophet, and known as such. Their new doctrines, 
or spirits of devils, is one, though of tripartite parentage — all 
"like frogs," and as such unclean. Now, the doctrines or 
whatever " unclean " words of civil or ecclesiastical policy 
may be adopted by these three representatives and leading 
monarchies is that — that is, called " the spirits of devils, work- 
ing miracles, which go forth unto the kings of the east and 
of the whole world, to gather them unto the battle of that 
great day of God Almighty." N"ow, what three monarchies, 
or centralized nations, are indicated by the tripartites — dragon, 
beast, and false prophet — we do not pretend to say at pres- 
ent. One thing, however, we will say; that whatever is to 
be "let loose" and used as an agency or means of foster- 
in sc centralism in overturnino; the second one-third of the 
states-rights civil polities will be dried up, or cease to be any 
longer effectual to centralism ; and that being so, centralism 
or monarchical principle will, by its three representative heads, 
here called "dragon," "beast," and "false prophet," give 
birth to some new and unclean " isms," or spirits of devils, 
that will be almost miraculous, and will enable them to mus- 
ter a more numerous or mightier army for their cause than 
ever before, and shall thus embolden them, or " gather them 
together," to measure arms with IsraePs hosts, " which no 
man can number," led on by the seven-horned Lamb, who 
stands in the midst of the " chariot throne.^' 

We now close our remarks upon the sixth seal, trumpet, 
and vial period, very soon to be ushered in to run its round, 
leaving the armies of the devil — who at first entered this pe- 
riod numbered as "two hundred thousand thousand horse- 
men'^ — standing on the confines of the same. What their 
numbers and strength will be under this their last and most 
desperate effort for the " divine rights of kings " and the " suc- 
cession of St. Peter'' we know not. We will leave also the 
"armies of Israel," "which no man can number," confront- 



458 THE KINGDOM OF ISRAEL. 

ing them on the " outgoings " of period six. We can scarcely 
breathe freely as we approach the closing of this vastly mo- 
mentous period, since its ending is but the beginning of the 
most terrific and trying events that have ever yet visited this 
sin-cursed earth. The sixth period has the honor of muster- 
ing and marching to her confines the two largest armies that 
ever shook the earth beneath their tread; but it is reserved 
for the seventh period to bring these armies into, and carry 
them through, the fiercest conflict of arms that earth will ever 
record. How long the trumpet may sound and urge on the 
contending hosts, and how long the battle may rage under the 
fierceness of the vials of wrath, we know not; but we know 
that the seventh period as a whole will be a short one as com- 
pared with its predecessors, for we esteem its length just the 
duration of the battle of that day of God Almighty — fi^r it is 
said " in the days of the voice of the seventh angel, when he 
shall begin to sound, the mystery of God should be finished '^ 
— and then such other necessary time for the return of the 
troops to their lands and homes, and to make such arrange- 
ments as shall be proper for the celebration of the advent of 
the one thousand years of millennial reign of peace, during 
which "the nations are to learn war no more" — that is, the 
nations, or states, of God^s dual Israel "shall learn war no 
more." What the other regions of earth may have to suflTer 
in the shape of wars we know not, but we shall have " peace 
throughout our borders." 



CHAPTER VIII. 



The Seventh Seal, Trumpet, and Vial Constitute a Trinity 
Prophetic and Historic of Period Xo. 7. 

THE SEVENTH SEAL, OK THIRD AND LAST WOE. 

WE now come to consider the seventh seal, or last " woe 
period" which was to come, or "cometh quickly," by 
which we do not understand that this third and last woe pe- 
riod was to be ushered in more suddenly than any one of the 
preceding periods — by no means; for each must succeed its 
predecessor at once. There can be no interim or hiatus in 
time. We understand that this third woe, or seventh seal pe- 
riod, was to be a shorty or "quick," period. Yes, we will say, 
very short. The other periods having occupied a good degree 
of time, the prophet informs us that this last one was to be 
short, or "quick," as compared with them. The opening 
door introduces us into this short, or "quick," apartment of 
time. Time has not quickened in its pace, but the space be- 
ing short, it would "quickly pass away,^' and a new era dawn. 
And of such an awful character were the sights seen and 
events foreseen, to bQ under this "quick" woe — seventh seal 
period — that when the door was opened that gave a view of 
them, "there was silence in heaven about the space of half an 
hour.'' 

THE SEVENTH TEUMPET. 

Well may it have been said on the closing of the fourth 
trumpet, "Woe, woe, woe, to the inhabiters of earth by rea- 
son of the other voices of the trumpets of the three angels 
which are yet to sound." Silence profound reigns — painful 
silence, mute with awe for one half-hour, reigns in the civil 
heavens on beholding the visitations of a righteous God about 
to be meted out upon the unsealed, unrobed, and unpalmed 



460 THE KINGDOM OF ISRAEL. 

nations of monarchy. But time heeds not this solemn silence, 
and quickly numbers sixty seconds thirty times, when all this 
heaven is aroused by the pealing blast of the seventh trump- 
eter, which seems to shake the pillars of the vast universe. 
And then are heard "great voices in heaven, saying. The 
kingdoms of this world are become [are now to become] the 
kingdoms of our Lord and of his Christ, and he shall reign 
forever and ever. And the four and twenty elders which sat 
before God on their seats fell, upon their faces and worshiped 
God, saying, We give thee thanks, O Lord God Almighty, 
which art and wast, and art to come, because thou hast taken 
[are now about to take] to thee thy great power, and hast 
[will] reigned. And the nations [not sealed, robed, and 
palmed] were [are] angry, and thy wrath is come, and the 
time of the dead [witnesses, or lives, under the altar], that 
they should be judged, and that thou shouldest give reward 
unto thy servants, the prophets, and to the saints, and them 
that fear thy name, small and great, and shouldest destroy them 
which destroy the earth. And the temple of God was opened 
in heaven, and there was seen in his temple the ark of his 
testament. And there w^ere lightnings, and voices, and thun- 
derings, and an earthquake, and great hail." This needs no 
comment, only to remark that it was 'prophetic^ and awaits ful- 
fillment; so we shall hasten at once to the vial for fulfillment. 
THE SEVENTH VIAL. 
Now follows the executing vial of God's w^ath, for the 
things above which appear to be done are not done, but only 
ordered on the part of the trumpeter to be done by the exe- 
cuting vial. We will see if the vial's execution corresponds 
with the order of the trumpet, as above indicated. "Arma- 
geddon," announced at the close of the sixth vial, now comes 
in all its vengeful fury. Mark you, the sixth vial closes thus : 
"And he gathered them together into a place called in the 
Hebrew tongue Armageddon." And here, at "Armaged- 
don," are they "gathered together" and left standing by the 
sixth period ; and here are they found when the seventh seal 
is opened, and the sights, etc., strike heaven with mute and 
solemn silence for half an hour, which silence the seventh 



THE KINGDOM OF ISRAEL. 461 

trumpet breaks, and stirs this mighty host to their utmost lira- 
its by ordering and directing the execution of the things pro- 
posed, and notifies us in advance of the execution of the vial 
what the result was to be : *' That the kingdoms of this world 
were to become the kingdoms of the Lord and of his Christ, 
and that he was to reign forever and ever;" and that in exe- 
cuting, or accomplishing, the foregoing, " there was to be 
lightnings, and voices, and thunderings, and an earthquake, 
and great hail." Now, let us introduce the executor of this 
order, and see how his actions correspond with the order. 
"And the seventh angel poured out his vial [executively] into 
the air, and there came a great voice out of the temple of 
heaven from the throne,. saying, It is done." *'Air," as a sym- 
bol, has no locality, and hence is not limited to any region of 
earth in its signification. "Air" is universal; so here is a 
"universal" disturbance of the civil elements of the whole 
earth "saying. It is done;" the last dregs, set apart and ap- 
portioned into seven cups, is now exhausted, or drained from 
the same. This last and most bitter cup is poured into the 
" universal air," setting its elemental component parts into 
fearful storms of strife. 

Now for the final onset of battle resulting from the ele- 
mental wrath of the seventh vial. "Multitudes — multitudes 
in the valley of decision." (See Joel iii. 14-21.) Two 
multitudes are here in "the vale of Jehovah -judgeth," 
rushing upon each other, led on respectively by the seven- 
horned Lamb in his wrath and Abaddon from the bottomless 
pit. The earth quakes beneath the contending hosts. "And 
there were voices, and thunderings, and lightnings; and there 
was a great earthquake, such as was not since men were upon 
the earth, so mighty an earthquake and so great." And what 
is the result of this "great and mighty earthquake?" An- 
swer: "And the great city [Babylon, or centralism] was di- 
vided into three parts, and the cities of the nations fell. And 
great Babylon came in remembrance before God to give unto 
her the cup of the wine of the fierceness of his wrath." The 
further developed result was "every island [minor civil poli- 
ties of Babylon, or else the Church polities] fled away; and 



462 THE KINGDOM OF ISRAEL, 

the mountains [civil polities, or fragments] were not found, 
and there fell upon men [monarchies — unsealed men] a great 
hail out of heaven, every stone about the weight of a talent, 
and [these monarchy] men blasphemed God because of the 
plague of the hail, for the plague thereof was exceeding 
great." This last vial, or' "cup," in its effects, was poured 
out upon, or given unto, the great city of Babylon, or Eu- 
phrates, and its wrathfulness was "fierce," for unto her was 
given "the cup of the wine of the fierceness of his wrath;" 
and the hail ''was exceeding great" in its wrathfulness of 
plagues — stormed in its fury upon her. It w^as not hurled 
upon this Babylonian, Euphratean " multitude," in what 
would be called commonplace "wrath,'' but in "the fierce- 
ness of his wrath." It was wrath intensified; hence it is not 
simply said that the plagues, or evils, visited on monarchy's 
house were "great," or "very great," but surpassed, or "ex- 
ceeded," all such. It was "exceeding great," hence more wrath- 
ful and fierce than any thing visited upon earth. 

The "earthquake" exceeded any thing in its line. "A 
great earthquake such as was not since men were upon earth, 
so mighty an earthquake and so great." And by it " Babylon 
was divided into three parts." She comes into the field a 
" unit," called a " multitude," but she is soon riven into minor 
divisions called "islands and mountains," and then these are 
dispersed and cease to be. "They flee away" and are " not 
found." This is so like Daniel's description of the same 
events (chapter ii. 34-35) that we are constrained to refer to 
them. Here Nebuchadnezzar's great monarchy image was 
smitten by the stone cut out of the mountain without hands, 
and this smiting " breaks the image in pieces," and then were 
these "broken to pieces together and became like the chaff of 
the summer threshing-floor, and the wind carried them away 
that no place was found for them;" but on the other hand, 
"the stone that smote the image became a great mountain, 
and filled the whole earth." Thus ends Babylon, that first 
reared its rebellious head toward heaven on the banks of the 
Euphrates. Her "four angels" are yet to be let loose upon, 
or within, the sun government with war forces, characterized 



THE KINGDOM OF ISRAEL. 463 

in the beginning by " two hundred million horsemen," fiercely 
vomiting *'fire, smoke, and brimstone," and with these she 
will succeed in killing the second one-third of the same; but 
the death is short, and when they live again they will be 
sealed unto life, and shall be subject unto death no more. 
And when we (all the states of Israel and the great multitude 
which no man can number) do arise, her day of final fall will 
be close at hand — even at the door. 

We next notice particularly the exact correspondence be- 
tween the trumpet's announcement, or executive order, and 
the viaPs execution of the same. The trumpet says there was 
to be in execution, or fulfillment, "lightnings, and voices, and 
thunderings, and an earthquake, and exceeding great hail." 
The vial executes in "lightnings, and voices, and thunderings, 
and a great earthquake, and exceeding great hail." Thus the 
perfect coincidence, or correspondence, between the order of 
execution, as sounded by the trumpet, and the execution of 
said order by the vial, shows them as having direct reference 
to the very same time and events, and proves almost to a dem- 
onstration that we are correct in regarding the seals, trump- 
ets, and vials as seven trinities^ prophetic and historic, of times 
and events transpiring in the same. 

In conclusion, we notice the modern character of this "bat- 
tle of that great day of God Almighty." The vial's rehearsal of 
the order w^as voices, as of the commanders giving orders, or 
directing the movements of their various divisions and minor 
bodies of troops; and then the thunderings of the ordnance 
and roar of small-arms, and lightnings — flashes of these roar- 
ing engines of death — and then the great hail of iron and 
leaden missiles falling in dreadful fury upon the host of Eu- 
phrates, for it was they who blasphemed the Most High on 
account of the plague of the hail, for the plague thereof was 
very great, and the whole of it constituting a great earth- 
quake. And is it so that this great day — called, by way of dis- 
tinguishing it from other great days, "that great day of God 
Almighty'^ — is so close at hand? And is it so that we are so 
intimately and so largely concerned in thit great day in its 
immediate actions and results ? And if so, are we prepared 



464 THE KINGDOM OF ISRAEL. 

for it? Or, if not, are we making the necessary preparation 
for its terrific realities ? There are to be but two " multitudes 
in the valley of decision," one led on by him that stands in 
the midst of the chariot throne, who is there called a Lamb ; 
but this Lamb becoming wrathful toward his enemies, he 
proves to them "the Lion of the tribe of Judah." The other 
multitude is led on by the Hebrew Abaddon, whom the 
Greeks call Apollyon. Now, to which of these civil multi- 
tudes do you belong ? Are you a theocratic, democratic, re- 
publican, states-rights confederacy man ? If you are, you be- 
long to the Lamb's multitude. Or, are you for a "stronger" 
form, or a more centralized government? If you are, put on 
your strongest " mail " and " steel " your face and brace your 
nerves, by whatever means you may be able, for be assured 
that the wrathful Lamb, now a fierce Lion, will pour "a great 
hail upon your leader's ranks, every stone of which will be of 
a talent's weight, and its plague will be exceeding great. 
So "go thy way and learn w^hat this meaneth." 



CHAPTER IX. 



The Woman of Civil Liberty and the Dragon of Civil 
Despotism. (Revelation xii.) 

HAVING passed through the book of seals many years 
ago, and given our views of the same, we now (1882) 
deem it proper to consider other very important matters of 
prophecy belonging to the seal period, but not noticed by the 
prophet while discussing the seals. The prophetical writers, 
and more especially John, after narrating many matters of 
facts to occur in the history of Israel, go back and pass over 
the same ground and give us very much of great moment not 
noted in the first narration. And, as if this was not enough, 
it is again and again episodically considered, and new light is 
thrown in upon the subject from various stand-points in the 
progress of revelation and fulfillment; so that in considering 
the complex matters of prophecy we are enabled to view them 
panoramically, or from every possible point, and thus to take- 
in the harmonious whole. Therefore, the prophet having con^ 
sidered occurrences in modern Israel down to the end of the 
sixth trumpet, he then announces the sounding of the sev- 
enth trumpet (chapter xi. 15-19), and then stops ofi* the fur- 
ther consideration of the seventh trumpet and goes back to 
reconsider, as it were, much historic ground already passed 
over, and announces in chapter xii. some new or unrevealed 
"wonders" in heaven that bad been left behind in bis former 
narrations, and he now proposes to bring them u^p-. He at 
once introduces a woman in heaven clothed witHn the sun, 
or ensheened with the brightness of the sun, and as standing 
on the moon, or Church, for support, and as having on her 
head a crown of twelve stars, and as being with child and cry- 
ing in travail and pain to be delivered. But the woaders do 
30 



466 THE KINGDOM OF ISRAEL. 

not stop here, for he sajs (verse 3): "And there appeared an- 
other wonder in heaven; and behold, a great red dragon, 
having seven heads and ten horns, and seven crowns upon his 
heads." This dragon is introduced as the enemy of the 
woman, and as antagonizing her principles of purity. 

Now, before we proceed to consider these two characters, let 
us notice first the figures of speech in these three verses. " In 
heaven," but on earth, nevertheless, since the whole book, 
from first to last, is given as a revelation to the servant of 
Jesus Christ on earth. "Heaven," as already remarked in a 
former chapter, is from the Saxon he/an, and signifies high, 
or elevated above its surroundings, whether applied to char- 
acter or physical objects, as hills, or mountains; hence a high- 
minded person is thus a heavenly-minded person. This vis- 
ion, then, of this and the following chapters, pertains to a 
morally and civilly elevated field of action on earth, and not 
to the abode of the Eternal, as commonly understood. "A 
woman," when used as a figure, or symbol, indicates purity 
or impurity, to be determined by facts, or statements made in 
connection with them. This woman indicates purity, as is 
quite manifest, while the scarlet woman of chapter xvii. as 
certainly indicates the deepest depths of impurity. The 
"head" of this woman indicates unity as a congress; the 
twelve stars in her crown indicate the twelve tribes, or states, 
of this unity as in confederacy, and not as a congress. The 
congress is one thing, and a confederacy of sovereign states 
is another. The moon being under her feet indicates that the 
government which the woman embodies is founded, or built, 
upon the true gospel Church, or is a Bible government. The 
radiant light surrounding the woman indicates that the gov- 
ernment she symbolizes is to be considered a very luminous 
civil fabric. Therefore the woman being with child and cry- 
ing in agony to be delivered is simply the nation of Israel, 
or United States of North America — the only Israel since St. 
John's da}' — in an agony of pain, and travailing to bring forth 
a son, or national ofi'spring. 

Let us now analyze this woman as a woman in fact, as it 
will assist us in analyzing her antagonist, the dragon. She, 



THE KINGDOM OF ISRAEL. 467 

in the first place, is a unit, but this unit is very much diversi- 
fied in her make-up: she has a head of vast intellectuality — a 
chest containing the vital centers and affections; below these 
the digestive and matrixial organs and functions; then the 
lower extremities for locomotion, and the upper extremities 
of arms and hands for performing the labor of life. Without 
all of these we should not have a woman at all; so without 
any one of these we should not have the nation represented 
by the woman, for she simply personifies a nation — that is, 
some particular nation. We will enlarge somewhat on some 
points of this make-up of a woman. Such as the upper and 
lower extremities of hands and feet are so obvious in their 
uses that they need not be enlarged upon. The head is the 
great central ofiice and officer that holds intimate and con'- 
stant communication with all parts of the body by means of 
ten thousand nervous telegraphic threads; and it is thus the 
head becomes a unit as a congress, representing the whole 
government. The pure principles of the woman are not to 
be sought for in her head, which indicates intellectuality, but 
must be sought for in the heart's very center. The heart is 
absolutely the woman as to her character, or true womanly 
worth. If the heart and its life-blood of affections are pure, 
then the whole woman will be pure; but if they are impure, 
then the harlot is all that can be expected. The matrixial or- 
gans of a woman are capable of conceiving and then of bring- 
ing forth an offspring, either male or female, and possessed, 
when born, of like character of the mother. The whole body, 
except the head, represents, in its character and functions, the 
sovereign people, or the government in elemental form. Here 
are the life forces and the heart affections; here the powers 
of conception and of bringing forth; here are the physical 
powers located that must support and move forward the whole 
superstructure. The "hands" of the million are here found 
doing the work necessary to the life of all. The figure is 
complete in every particular: the head is the government in 
its unity as a congress; the confederation is seen in the crown 
of twelve stars, which is no part of the head, but is added 
to the figure to supply where the woman did not and could 



468 1HE KINGDOM OF ISRAEL. 

not indicate. The crown and the moon were neither parts of 
the woman, but are inseparable from her in the vision as indi- 
cators; and the crown of stars is placed above, or upon, the 
head as being higher, or superior in authority to the head. 
This is of vast importance. The head being the government 
in its unity, is subsidiary to the confederate twelve who are 
known in our form of government to outrank its own creat- 
ure, the congress. If the head, or congress, was without its 
crown of sovereign states, it would cease at once to be a head 
— cease to be a congress, for it is the- sovereign twelve that 
creates the con ogress; therefore if the head was without the 
crown of sovereignty it would be powerless unless by usurpa- 
tion and in violation to the whole law of the vision. And be- 
fore we return to consider the vision and itssignificancy, we will 
remark that this woman is the last one that is seized upon to 
represent the Israelitish government, but not by any means 
the first one. The government of Israel, throughout its en- 
tire history under the typical reigns, has been represented by 
females; yes, before she had existence as an organic fabric un- 
der Joshua, her first president; yes, before they, as a people, 
had left Egypt for Canaan. Jerusalem and Samaria, the after 
capitals of the nation, were called "two women," and again, 
''two sisters." And of them it is said that their virgin 
breasts were bruised, or pressed, in lewd whoredoms before 
they left Egypt, calling Samaria "Ahalah,'' and Jerusalem 
"Aholibah," and together styled the " lewd women." In Eze- 
kiel xvi. 46-61, there are three Israels, all ranked as sisters, 
and as lewd adulteresses; and it is well known that Israel was 
called a ''backsliding heifer." No female, however, was ever 
a queen-head of the nation except Athaliah, for a short time, 
and that not by the voice of the sovereigns, but by usurpa- 
tion. The nation, however, was always represented as femi- 
nine up to the time of the present woman of prophecy, and 
when she gives birth to a son as her successor as a representa- 
tive symbol, then it is the typical boundary will be passed — 
the time of feminine feebleness gives place to the antitypical 
masculine seen in her son caught up to God's throne for a 
short time. 



THE KINGDOM OF ISRAEL. 469 

Now, we return to consider the prophecy of the woman and 
the dragon of chapter xii., and necessaril}^ of her son and 
successor, who will, on the retirement of his mother, hence- 
forth occupy her place in prophecy and history, while of the 
woman herself we shall hear no more forever. She beins: the 
last woman of prophecy as a symbol of Israel, having met the 
designs of her introduction in regard to feeble typical reigns, 
will pass out of history and never return, since no more na- 
tional births are desired; for now that her son, as a true anti- 
typical and fully realizing indicator, is given us, we shall be 
content, and never desire any change, but shall go on under 
the man-child forever. It is announced tliat on the birth of 
the man-child his mother fled into the wilderness, where she 
was to be nourished for twelve hundred and sixty days — that 
is, this woman, as a representative of pure principles, retires 
from view, but is still, for twelve 'hundred and sixty days, to 
live, indicating that the principles, like her, are hidden, but 
not allowed to die for or during this twelve hundred and sixty 
days of hiding away; for we understand by this set time of 
feeding her that it was the length of time her child was to be 
in his minority, and as caught up to the throne of God; and 
that at the end of that time her son would attain unto his 
majority, and that thenceforward it would be wholly unneces- 
sary to maintain the woman longer as the hidden embodiment 
of true civil principles, since her son would fully meet the case, 
and in a much higher sense than his mother had done, since 
she was typical and feminine, and he masculine, and as such 
fully antitypical. 

The woman being fed only twelve hundred and sixty days 
clearly indicates that she was not needed to represent princi- 
ples longer than that time; and hence necessarily her son, at 
the end of twelve hundred and sixty days, occupies, as an an- 
titype, his mother's place. The true doctrine of civil govern- 
ment here has a journey through the wilderness of time of 
twelve hundred and sixty days, and emerges to the light of a 
luminous day under the man-child at his majority as antityp- 
ical. This woman clearly represents the government, or the 
principles of the government, of the United States of Amer- 



470 THE KINGDOM OF ISRAEL. 

ica from March 4, 1789, to the time that the great red dragon 
(chapter xii.) in 1833 was introduced. And up to that time 
she was not in labor, or under crying pangs for the birth of a 
son to sustain the principles that she finds herself unable to 
sustain under the various attempts then being made to sub- 
vert the doctrines of popular and state sovereignty. After 
the wilderness of twelve hundred and sixty days are passed, 
and the Jordan crossed, the nation begins to take shape and 
position under the son, but not without war and bloodshed; 
but going forth conquering and to conquest, the man-child, or 
new government, will prevail. During the twelve hundred 
and sixty days' wilderness passage, and the nonage of the 
man-child, ''Michael, the prince" of Israel, takes the field as 
representing the absent woman and her son, and confronts 
their adversary, the dragon, until the nonage ceased and the 
son is manifested as David's true heir, or representative. 

Let us now, like the prophet, go back and further consider 
this woman and her son, and then her adversary, the dragon. 
This woman, or nation in its multitudes of sovereign people, 
being "with child, ^' when delivered is then most emphatically 
the mother of a nation, just as much so as a human mother 
w^ould be the mother of a son born of her body. Let this be 
accepted as incontestably true. This woman and her son, 
w^hen born, must both be regarded as representing very pure 
governments of peoples, and as conforming in all respects to 
the Bible, or gospel law, being founded on the Church. 

Let us now pass from the woman and her son to their ad- 
versary, the dragon. If- the woman and her son are intended 
to symbolize pure civil governments, then of necessit}^ the 
dragon, her antagonist, must represent false or corrupt civil 
governments, for they are antagonistic from beginning to the 
end of the prophecy. This will be admitted by all. Then as 
a supposed human being, as this woman, is made to represent 
a literal civil government in its principles, it follows that her 
adversary is also a supposed being, and as such made to rep- 
resent a literal civil government of a very corrupt caste. This 
will also be admitted. Therefore this dragon must represent 
the principles of a government that originally existed else- 



THE KINGDOM OF ISRAEL. 471 

where than in this heaven, for he appears in this heaven as 
an intruder, and must have come from some former habita- 
tion. He had not his origin in this heaven of the pure woman, 
but invaded it, and his corrupt civil doctrines and influence 
threw the woman into an agony for one able to cope with this 
devil. This dragon, like the woman, is, in his make-up, di- 
versified. Take him as a unit, and he represents evil, and 
only evil; his body the embodiment of civil corruption in the 
masses that he is made to represent. His heads, from one to 
seven, are the government in its unity for seven successive 
terms; the horns growing out of the heads are kings, or semi- 
autocratic rulers. He represents, in short, a beastly^ bloody 
government, for his color was " fiery red." Do not forget that 
the dragon was one thing and his seven heads, and then his 
ten horns, were something else ; just as the woman, her head, 
and her crown of twelve stars, all indicate difterent things. All 
have their root in the dragon, and are necessarily corrupt. 
Thus we have harmony in the vision viewed from the woman 
and dragon stand-points. This dragon had no more seven 
heads and ten horns at one and the same time than the reader. 
The vision was prospective; the prophet was looking into the 
future history of Israel, and necessarily taking in its move- 
ments forward through time; and from the very first view in 
continued looking for a given term of years, the beast has 
seven heads and ten horns, and passes away, and then is suc- 
ceeded in chapter xiii. by a somewhat difl'erent beast; and 
looking through its history of a like terra of years, it also had 
seven heads and ten horns. The prophet was evidently con- 
templating the movements of the nation under one beast of cor- 
ruption until seven short stages, corresponding to the seven 
heads and ten horns, had been occupied, thus making one 
long run filled up by seven stages ; and then another long run 
under another beast, to be filled up again by seven stages, cor- 
responding to the seven heads. To argue this point at length 
would be useless, as we do not suppose anyone would contend 
that any beast, or supposed beast, ever had seven heads and 
ten horns at the same time; for to have seven heads and ten 
horns at one time would simply be to have seven governments 



472 THE KINGDOM OF ISRAEL. 

out of Israel at one time, and ten kings over the seven king- 
doms. Whatajurablingconfusion this would give us! It is only 
the figures, or symbols, in these visions that are unreal^ while 
the things symbolized are literal realities. Inspiration foresaw 
that there was to be a corrupt government undfer seven success- 
ive heads, ruled over during the seven periods by ten presidents 
as civil rulers, and the vision was constructed so as to conform 
to its realization in historic fulfillment. As to John's seeing 
and hearing in an absolute sense, with his natural eyes and 
ears, the things he narrates, it is simply the most absurd non- 
sense. The idea of John's being in heaven above while yet 
in the body, and of seeing a literal woman of flesh and blood 
crowned with a literal crown, and in that crown twelve literal 
stars plucked from the literal heavens, and as literally clothed 
with the literal luminary of day, and as standing upon the 
literal moon, and as being literally with child and crying in an 
audible voice in her agony of pain, and her literal adversary, 
the devil, as a positive great red dragon, and as having literally 
seven heads and ten horns, is just a little too literally monsier- 
ous to be gulped down by reason or common sense. All of 
these things and occurrences in the vision were present in the 
divine mind, but future in the history of Israel; and he has in 
his wisdom presented them to us in symbolic visions that are 
in themselves most unreal — that is, unnatural, or not literal, 
but indicating literal realities on earth. And it is our duty 
and our present purpose to find and point out in literal reali- 
ties some of the things and occurrences that will, in historic 
fulfillment, match these figures as perfectly as form to tj-pe. 
This we pledge ourself to do if the reader will give us his or 
her undivided attention. 

We will now consider the dragon's tail and its work. "And 
his tail drew the third part of the stars of heaven [those in 
the woman's crown], and did cast them to the earth." "Stars 
of heaven," as understood in their symbolic character, are 
simply separate sovereign states, just as those in the woman's 
crown represented the twelve literal tribes of Israel. The 
woman represented character, or "civil liberty," her head 
unity in a congress, and the stars the same Israel in its sover- 



THE KINGDOM OF ISRAEL. 473 

eign states, aud then all as being "in heaven,'^ or as being 
heavenly^ for so says the vision. Therefore "the third part of 
the stars of heaven" was no more and no less than a third 
part of the stars in the woman's crown — that is, a third part 
of the States belonging to the Israel that she represents in 
modern times, viz. : The United States, organized March 4, 
1789, the da}^ on which Mr. Washington became the President 
of the same. At that time, and from that time forward, this 
impersonation of "civil liberty '' correctly represented this 
country till the time of our vision in 1833, when she was 
thrown into an agony of labor-pains by the new and strange 
doctrines of the non-sovereignty of the several States, which 
necessarily carried with it the non-sovereignty of the individ- 
ual citizens of the several States; for if the States, being the 
creations of the individual citizens, fail to be sovereign in 
the eyes of the congress and her usurping president, then, as 
a matter of course those that created these non-sovereign 
things called States would thus be shown not to be sovereign 
in the ej-es of the usurpers. Hence "civil liberty," that had 
reigned unmolested or unchallenged for forty-four ^^ears, is 
now thrown into agonizing labor for a masculine heir to take 
the field in behalf of civil liberty in maintaining the doctrines 
of individual sovereignty and its necessary result, the sover- 
eignty of the several States. Let this sufiice upon this point 
for the present. 

That this woman was in this heaven long before any ago- 
nizing pains seized upon her is quite evident to my mind. 
That she was there before the dragon disturbance is plainly 
stated by the prophet; for after announcing the woman he 
then says, "And there appeared another wonder in heaven, 
and behold a great red dragon.'^ The vision is consecutive, 
or the things and events occur in the order named: the woman 
first in order, and then subsequently the dragon. How long 
the woman had been in heaven the prophet does not say, but 
evidently before it is announced that she was in labor to bring 
forth a son. First, then, she is in heaven clothed with the 
sun, standing on the moon, and crowned with twelve stars; 
second, she is announced as with child. And the vision be- 



474 THE KINGDOM OF ISRAEL. 

ing consecutive, this indicates a later period than the first 
named. How long she had been with child is not said, but 
to hold to the figure we must know she had been with child 
for a considerable time before labor-pains could ^occur, for so 
it is when -we come to realities. First, conception ; then her 
period, long or short; then her labor-pains, and then delivery. 
!N"ow, the delivery did not occur until after the dragon cast 
down to earth one-third of the stars in her crown ; but he (the 
dragon) had been some time in heaven before he had succeeded 
in this casting down. The dragon is first announced as in 
heaven; and then, second, as drawing the third part of the 
stars of heaven from their proper places; and then, thirdly, 
as casting them to the earth; and then, fourthly, as standing 
before the woman in readiness to devour her child as soon as 
it was born. Thus the vision occupies quite a considerable 
amount of time up to the time of the birth of the man-iihild; 
and at a time still later her child is caught up to God's throne. 
We must not consider that the whole vision was compressed 
into a few moments, but as running through a long series of 
years. The dragon had not manifested his presence in heaven 
until some marked or specific time, and that time long years 
after the woman and her stars, all ablaze with the brightness 
of the sun, and standing for support on the moon, or doctrines 
of the Bible, w^ere in existence. In fact, this woman as a sun, 
and her twelve stars and the moon, constituted this heaven of 
the vision. In other words, the United States of March 4, 
1789, as a true Christian democracy of sovereign States, was 
this heaven^ or woman and her stars and moon — exactly that, 
and nothing else — before its invasion by the demon of cen- 
tralism. This devil, or dragon, invaded this heaven at some 
fixed time after iMarch 4, 1789, and began his work of degrad- 
ing the doctrines of theocratic, democratic, republican, states- 
rights, or state sovereignty. He had busy emissaries not a 
few at the very outset of the government, but failed in found- 
ing a centralized government, while the true civil theory won 
the day and gave birth to this woman, indicating "civil lib- 
erty," or the sovereignty of the democracy, and, as a necessary 
consequence, the sovereignty of their State governments. 



THE KINGDOM OF ISRAEL. 475 

But to the "tail" of the drao^on let us return: "And his 
tail drew the third part of the stars of heaven [from their proper 
places as sovereign states], and did [then] cast them to the 
earth." "Tail " by the prophets is interpreted to signify false 
religion, or false doctrines, taught by false prophets, or teach- 
ers. Need more be said of the tail's work ? Was it not by 
the industrious teachings and preachings of a numerous class 
of self-righteous men and women in the north and west that 
led to the subversion and overthrowing of the constitution 
and laws that recognized the sovereignty and equality of the 
stars in the woman's crown, and that finally led to the de- 
grading of one-third of the stars from heaven to the condi- 
tion of mere dependencies, holding the relation of counties 
or parishes to the federal head ? This was casting down from 
a high, or heavenly, state to one of debasement ; and this was 
the work of the dragon's tail. Thus it was by the doings of 
the tail that this woman was throw^n into her agonizing state 
and laboring to bring forth one that would be able to measure 
arms with this devil; but lest this should be the result of 
her delivery, the watchful devil stood ready to devour her 
child "as soon as it was born.'^ There must be no parleying 
or delay. As soon as it appears, destroy this enemy of cen- 
tralism. And did not the dragon organize and set in motion 
all of his forces and allies to strangle the newborn nation, or 
child, of civil liberty as soon as it had existence? And if it 
had not been for the interposition of a righteous God, who at 
once caught up the child to his throne, the dragon devil would 
have accomplished his purpose. But God rules. "Let earth 
rejoice.^' 

In the fifth verse we see the child was born. Now, the 
question naturally arises, Why could not the child have been 
born when the woman was in such intense agony at the close 
of verse 2? The reason is obvious to one who understands 
aright the true theory of our government as arising from the 
people, passing on through the states to the confederate form. 
Therefore, the separate states go before the confederate form, 
and neither the child nor the woman could be until first the 
states exist. The new nation, or man-child, was to be born of 



476 THE KINGDOM OF ISRAEL. 

the old confederacy of 1789, which at the time of the wom- 
an's travail (verse 2) was still intact, or her proper self, as seen 
in the twelve stars in her crown. True they were thirty-three 
at that time, but the original indicating number of Israel was 
always twelve, to correspond with the twelve tribes of Jacob. 
Xow, the man-child in his head — as before remarked of his 
mother — must represent a nation in its unity; but before 
there could appear a union there must of necessity exist a 
severalty as of the separate sovereign states. The sovereign 
states must ah^io] \ite\y precede the unity in the child's head. 
The man-child of unity could not appear in history until after 
the states appear; hence, states, or '* stars," must drop out of 
this woman's crown before there could occur the proposed 
birth of the man-child, or new confederacy. So, then, this 
poor suffering woman of "civil liberty" might have been in 
labor ages, and all to no purpose so long as her crown of 
twelve stars remained unbroken or undissolved. Her stars 
must of necessity drop out of her crown in sufficient number 
to furnish the material essential to meet the demands of the 
proposed birth of her son. This cannot be successfully con- 
troverted ; for if the man-child, as the heir of his mother, 
must be regarded as representing "civil liberty" in its unity 
or confederated form, then of necessity the severalty form of 
sovereign states must precede the confederation. The stars, 
or states, must be found out of which to build the proposed 
house, or else we should never have the house, or confederate 
unity, in a congress of sovereign states. 

Therefore, the devilish doctrines of the dragon, by casting 
down "one-third of the stars of heaven," or degrading "one- 
third'^ of the sovereign states of the old confederacy, brought 
about secession from the crown of the woman of liberty, 
which was not a birth at all, none whatever^ but absolutely nec- 
essary as preceding the birth. And now out of these seceded 
states, or "stars," it becomes possible for the man-child to be 
born, or for a new confederation to arise, which took place at 
Montgomery, Alabama, in 1861. 

In Isaiah Ixvi. 7 it is said of this same woman that " before 
she travailed she brought forth; before her pain came, she 



THE KINGDOM OF ISRAEL. 477 

was delivered of a man-child.^' This is the identical woman 
we have under consideration. Isaiah and John saw the same 
events in regard to this woman and her man-child, and it 
would seem that there was a conflict of statement between 
the two prophets; for while Isaiah says there was no travail 
pains at the time of birth, John says (chapter xii. 2) that the 
woman " cried, travailing in birth, and pained to be deliv- 
ered." But no deliverance came at the time of the travailing 
pangs, nor for many years thereafter — yes, for twenty-eight 
years thereafter. The agony of pain was at one "time," and 
the birth at quite a different and remote time. There is no 
conflict in statement whatever, since John, in verse 2, speaks 
of the state of the woman not at the time of birth (which took 
place in verse 5), but long before the time of verse 5. Labor 
had been the state of the woman before the dragon was an- 
nounced in verse 3 as having invaded this earthly heaven, or 
that region on earth made up of this woman of the sun, moon, 
and stars. The northern two-thirds of the stars in the woman's 
crown, by the constant and never-ceasing agitation of the 
question of slaver\', which directly involved the question of 
the sovereignty of the states, and issues growing out of it and 
kindred strifes, had thrown this woman, or the nation, into 
semi-convulsions or agonies for deliverance from these drag- 
onic doctrines. But no deliverance comes in response to these 
agonies ; and it was while in this agonizing state (verse 2), 
and having been long in it, that the bold doctrine of central- 
ism, or non-sovereignty of the states, presented itself, per- 
sonated by " a great red dragon," as standing before the wom- 
an in labor ; and the exact time of his bold invasion of heaven 
is indicated by the war proclamation of President Jackson, in 
the latter days of his first term, and in the year 1832, against 
the sovereign State of South Carolina. But no birth occurred 
at that time, nor for a little over twenty-eight years. Nor 
was it possible that the birth should occur at that time, or at 
any subsequent time short of the twenty-eight years, for the 
reason above stated — viz., '^one-third" of the stars in this 
woman's crown, or *-^ one-third " of the sovereign states of the 
old confederacy of 1789, must fall oiF or cease their connec- 



478 THE KINGDOM OF ISRAEL. 

tion with the two-tlnrds, and thus furnish material out of 
which a new confederacj-, or the man-'ehild, could- be born. 
So long as the woman's crown of states remained as of old — 
as indicated by twelve stars — it were utterly impossible for 
the new to arise. But as soon as "one-third" secede be- 
cause of beino^ deojraded, or "cast down" bv the tail of the 
dragon, it was then possible for the birth to occur; and then 
it did occur, and that without the least signs of labor on the 
part of civil libert}^ or the woman of freedom. The pure 
and unadulterated doctrines of democratic states-rights expe- 
rienced not one pang at the birth of the new confederacy, 
but, on the contrary, the manifestations of joy and gladness of 
freedom from pain. And so remarkable are the facts and cir- 
cumstances of this man-child's birth that Isaiah, in his sixty- 
sixth chapter, devotes no less than ten or fifteen verses to this 
subject. In our edition of 1864 we cited Isaiah Ixvi., and 
quoted in part his remarks, and then commented on them as 
referring to the birth and events of the Confederate States of 
America; but as we now call attention again to this birth as 
being identical with the man-child of Revelation xii. 5, we 
will take occasion to quote again what Isaiah has to say (verse 
5) : " Hear the word of the Lord, ye that tremble at his word." 
This address is to the Southern Confederates; and then he 
says to them what their righteous brethren of the North had 
done: '* Your brethren that hated you, that cast you out [as 
one-third, and leaving two-thirds still behind] for my name's 
sake, said. Let the Lord be glorified [and just so they ever do 
as hypocritical Pharisees]; but he [the Lord] shall appear to 
your jo}^ and they [the Pharisees] shall be ashamed." The 
announcement in the next verse (sixth) is in regard to what 
takes place in the following verse touching this very remark- 
able man-child. Verse 6 : "A voice of noise from the city, a 
voice from her temple, a voice of the Lord that rendereth recom- 
pense to his enemies." Here is a call of attention from Jeru- 
salem^ from her temple^ and from her God to the pangless birth 
of the child about to take place in verse 7 and on: "Before 
she travailed, she brought forth ; before her pain came, she was 
delivered of a man-child." But since our birth the mother- 



1HE KINGDOM OF ISRAEL. 479 

country has been in travail, but not to any purpose of good. 
Then in verse 8: "Who ha\h heard such a thing? who hath 
seen such things? Shall the earth be made to bring forth in 
one day?*' — as at Montgomery, Alabama, on the 4th of Feb- 
ruary, 1861. "Shall a nation be born at oncef Such an 
occurrence had never been heard of before in the history of 
the world. 

What follows in relation to Zion's, or the Confederacy's, 
travailing we have discussed elsewhere, and hence it is not 
necessary to be considered here, where we are discussing the 
birth of the man-child, or the Confederacy itself. This much 
appeared to be necessary here, lest this apparent conflict in 
statement should lead to the conclusion that there are two 
"man-child" births — one without labor, and one indicating 
the most intense labor; and that, therefore, there must be two 
great political indicators of pure government on earth, which 
is not, and cannot be, the case, as the man-child in both cases 
{lohen personated) is Christ, as set forth in Psalm ii. and other 
places as David's heir and son. 

But before we return to a further consideration of things in 
Revelation xii., we had as well settle another very grave diffi- 
culty, and one that has thrown every expositor, whose views 
have come under our eye, oflT of the proper track, and involved 
them in a wilderness of entanglement, from which they have 
never emerged to the clear light of truth, and that is this: a 
misconception of the significancy, or office, of the fourth beast 
of Daniel vii. 7, as explained to Daniel " by one that stood 
by." As to the three preceding beasts in this chapter, they 
need not be noticed, as they have been well understood and 
often explained by others ; therefore these, as they ajjpear here, 
we shall not now consider. 

We will just give Daniel's description of this fourth beast, 
and then the interpretation of the same " by one that stood by." 
Daniel vii. 7 : "After this I saw in the night visions, and be- 
hold a fourth beast, dreadful and terrible, and strong exceed- 
ingly; and it had great iron teeth; it devoured and brake in 
pieces, and stamped the residue with the feet of it; and it 
was diverse from all the beasts that were before it; and it had 



480 THE KINGDOM OF ISRAEL. 

ten horns [but not seven heads of government]." So much 
for Daniel. ' 

Then " one of them that stood by " said to Daniel (verse 17) : 
"These great beasts, which are four, are four kings [should 
be kingdoms], which shall arise out of the earth." Could 
there have been a more direct or emphatic answer to Daniel's 
inquiring mind? I think not. The "beasts" simply stand 
for kingdoms, as kings necessitated kingdoms. 

Next of this fourth beast, as we do not now discuss the 
three preceding ones. Verse 23: "Thus he said. The fourth 
beast shall be the fourth kingdom upon earth, which shall be 
diverse [or differ] from all kingdoms, and shall devour the 
whole earth, .and shall tread it down, and break it in pieces." 
Now"of its ten horns, as it had no seven heads (verse 24): 
"And the ten horns out of this kingdom are ten kings,'* and 
not ten kingdoms, as usually understood. And why not ten 
kingdoms, since many so understood it? The reason is ob- 
vious. First, they are correctly called kings ; and in the sec- 
ond place, after mentioning these ten horns as ten kings, it is 
added : "And another [horn] shall rise after them ; and he 
shall be diverse from the first [ten horns], and he shall subdue 
three [horns] kings. And he shall speak great words against 
the Most High, and shall wear out the saints of the Most 
High, and think to change times and laws ; and they shall be 
given into his hand." And then, in verse 26, " nis dominion 
shall be taken away, to consume and destroy it." Thus the 
horn that arose after the ten horns is designated five times in 
these verses by he and his, which fastens the significancy of 
HORN to be a person, and not a kingdom; and he is shown to 
have "plucked up," or "subdued,'' three of the ten kings 
represented by the ten horns. Now, let it be remembered — 
for here is the difficulty — that " the four beasts are four king- 
doms ; '' and that the eleven horns that have their seat in this 
fourth beast's head are not eleven kingdoms arising out of a 
broken u^) k\ngdom,h\ita.ve literally and ahsoliitely eleven personal 
or human kings, reigning not over ten kingdoms that originate 
out of Jhe fragments of the fourth kingdom, but as kings at 
different times over the beast as a unit kingdom, as it never 



THE KINGDOM OF ISRAEL. 481 

had but one head. This !beast of Daniel vii. 7 was Roman 
unity unchanged in its character in this respect from first to 
last. The first horn was the first king, or emperor, and so on 
to the tenth, which was succeeded by the eleventh as a polit- 
ico-ecclesiastical ruler. There was no governmental reigning 
of the beast itself m an organized form as indicating its body; 
for the body of the beast always indicates character, and was 
never intended to indicate ten kingdoms, else it would have 
had ten heads, for the heads are the governments, and the 
horns the governors, and the body the character. Expositors, 
striving to make a "horn" a kingdom instead of a king, have 
dug up a multitude of Utile Eomes as necessary for the many 
horns that they imagine they have found ; while the prophet 
gives us but ten horns as strictly civil, and one horn as civil 
and ecclesiastical, and all of these with the character of one 
beast, with but one solitary head as indicating but one 
government, running through eleven stages, and each stage 
marked by a horn. N"ow, that is just exactly what the prophet 
gives us, and for the additions of many Romes and kings we 
are indebted to the expositors. So in our prophecy under 
consideration " horns " are absolutely kings, or civil heads, of 
the nation. 

!N'ow, this fourth beast of Daniel, which is the ^r^r ten- 
horned beast in prophecy, succeeded the Macedonian, or leop- 
ard*, kingdom of Alexander, which came into history under 
the character of "brass'' in Nebuchadnezzar's dream; and in 
Daniel's of "the goat," as indicating the character or princi- 
ples of the government ; while its head was the government^ and 
Alexander was the "notable," or notorious, horn, or king, 
and known to be a human person of that name. Its char- 
acter was very "brassy,^' or impure ; it was a motley, leopard- 
like, goaty concern. The brass, the goat^ or the leopard, was 
not the government, but its character. The government was 
in the head as a unit, while the horn, or horns, were literally 
human kings. 
31 



CHAPTER X. 



The True Theory of the United States Government and 
ITS Abandonment. 

SAYING what we have in regard to so radical a change of 
character in the United States Government as to neces- 
sitiate the travailing pangs of the woman, and also of an ele- 
ment denominated "as^reat red dragoon" as confronting^ the 
woman, and setting the time as being in the last of 1832, or 
very late in Mr. Jackson's first term, it will reasonably be re- 
quired of us to be somewhat circumstantial in pointing out 
facts in history to sustain our position. Let it be said, there- 
fore, that the government, as origirfally instituted and in- 
stalled March 4, 1789, with George Washington as the first 
President, was most emphatically a sovereign confederate or- 
ganism, resting upon and growing up out of the constitution 
framed and adopted by the preexisting sovereign States, and 
the preexisting sovereign States resting upon and growing up 
out of the preexisting sovereign democracy. If this be de- 
nied, or if it be not a fact, then we have nothing to consider 
and discuss in this prophecy as applicable to modern times. 
If this statement of the government be correct, then we have 
no difiaculty in bringing her into this prophec}^ and of har- 
monizing her history with the prophet's various utterances. 

Then, we assume that the States under the constitution of 
their own framing are positively, and not declaratively, sover- 
eign, but only in the second degree, for the sovereignty of the 
States rests upon the prior and superior sovereignty of the 
democracy in their individual inorganic character. This be- 
ing so, the democracy, or the people, have the inherent right 
"to alter, change, or abolish" their form of government at 
any time, or to live as a pure, unmixed democracy without 



THE KINGDOM OF ISRAEL. 483 

such organism as a State. This being admitted, the people 
inorganic, as an unmixed democracy, are sovereign in the first 
degree. The States, being the creatures of the sovereign peo- 
ple, are only sovereign in the second degree ; while the federal 
head, being under the constitution framed b}^ the States, can 
only be sovereign in the third degree, and as the creature of 
the States is inferior in rank to them, and hence subject to 
them, and the States subject to the people as a pure democ- 
racy. No statesman will dare deny the above as to facts and 
conclusions. 

This being admitted, and the constitution framed and 
adopted by all of the States, it became binding upon each and 
every one to observe and be governed by its stipulations — 
that is, all of the stipulations. Let us note two stipulations 
that have been uniformly disregarded and set aside by a large 
majority of States and their sovereign people for a long series 
of years prior to a disruption of the government, and that led, 
in fact, to the disruption. The sovereignty of the separate 
States and the institution of African slavery are two promi- 
nent features of the constitution of 1789, and these leading 
factors set aside would as a necessity set aside the lohole in- 
strument. A partial or an infracted constitution would be a 
misnomer. It would not, and could not, be the constitution 
with any one factor wanting. It might have been framed and 
adopted otherwise than as it was, and with very difierent stip- 
ulations, and, if you please, with much left out that was in it, 
and much in it not found in the original ; and so the thus 
supposed instrument, if adopted by the States, would have 
been binding in all of its features, whether better or not so 
good as the one framed and adopted for the government of 
1789. The question is not whether the constitution in all of 
its features was just such an instrument as it should have 
been, but was it the work of the States, and are they bound by 
their own instrument in all of its features, or onl}^ in such as 
might suit certain States from time to time as their views may 
change ? Certainly none but fanatical fools would for a mo- 
ment contend that an infracted constitution was any more a 
constitution in fact than that a broken vessel was still itself. 



484 THE KINGDOM OF ISRAEL. 

Individuals in large numbers may become violators of statute 
and constitutional laws, and yet the laws and constitution re- 
main intact, or suffer nothing like a repeal because of the in- 
fraction; but when individuals in sufficient numbers rise up 
against the execution or observance of laws and constitutions 
of their own framing, then they become a dead-letter, having 
no vitality, and may very properly be specified as not existing, 
though they may never have been formally repealed or changed 
by those who framed them. An inoperative law is a misno- 
mer, for it is no law at all. Then the question arises. Did the 
constitution of the fathers of 1789 exist in 1860 ? Most em- 
phatically, it did not. It was and had been a dead-letter for 
many long and trying years, during all of which time the 
woman of constitutional State sovereignty was in an agony of 
pain. 

The next pertinent question is. When did the constitution 
of the fathers cease to be eflectual, or cease to maintain all of 
her features as essential factors in full and efficient force ? We 
answer: Not when the first abolition speech was made, or 
article written and promulgated upon that constitutional feat- 
ure, nor when the first petition was presented and wrongfully 
entertained in Congress upon that question ; no, nor for years 
and years after this and kindred occurrences. These were 
the beo:inninors heard in the distance as mutterinsr thunders 
heralding the coming storm. The woman in the meantime 
was very much concerned, and in vigilant watchings for the 
foe, but not in an agony of pain for delivery. The demon 
has not yet manifested himself openly, but has thousands of 
busy disciples agitating the elements to bring on the crisis; 
and not the least conspicuous as a truly representative man 
was Mr. Webster, who threw himself to the front in 1830 on 
the celebrated Foote resolution, and championed the cause of 
the dragon in opposition to the cause of the woman. He was 
seconded by Mr. Jackson, who under the constitution was on 
March 4, 1829, installed as President; and during the latter 
part of his first term of four years (in 1832), a fierce attack 
was made upon a sovereign State by the Federal Government 
ignoring in the boldest manner the sovereignty of one of the 



THE KINGDOM OF ISRAEL. 485 

States of the Union, and the act of the Federal Government 
was sanctioned and sustained by President Jackson. His war 
proclamation in regard to said State was a most unwarrant- 
able assumption of power, wholly outside of the constitution 
and violative thereof, calling upon all the powers of the Fed- 
eral Government to crush an unoffending member of the con- 
federacy because she dared to say she was free and sovereign. 

This was speedily followed by the celebrated speech of Mr. 
Webster, a leading representative man, on the 16th day of Feb- 
ruary, 1833, in a most elaborate and exhaustive attack on the 
doctrine of states-rights as set forth in Mr. Calhoun's resolu- 
tions. Mr. Calhoun's reply was the most masterly and unan- 
swerable argument ever made in Congress or anywhere else 
in defense of State sovereignty, and has never been, and never 
can be, answered. If ever there were two distinct represent- 
ative men, then Mr. Webster and Mr. Calhoun were the men 
— Mr. Webster representing the centralizing element in oppo- 
sition to Mr. Calhoun, who ever championed State sovereignty. 
Giants they were — one for civil liberty, and the other for that 
which ever leads to despotism. 

Thus was formally initiated a relentless war upon State sov- 
ereignty, ever inseparable from individual or democratic sov- 
ereignty; and the war inaugurated in the very last of Mr. 
Jackson's first term, and pressed with. vigor during the early 
days of the second term, ceases not to this day. 

Just at this particular point in the history of our country, 
the doctrines of the old constitution of the distinct and sepa- 
rate sovereignty of the States is overridden and trodden under 
foot as an unholy thing; and Mr. Jackson is the first "offi- 
cial" character noticed under the new order of things — not 
under a new constitution, but attempting to run a new gov- 
ernment in its principles upon an old and obsolete, or defunct, 
constitution. It is useless to restate or reiterate the position 
already assumed that a deliberate infraction, or the setting 
aside, of any one feature or factor in a constitution is virtually 
ignoring it in whole. Therefore, when the overwhelming ma- 
jority, with Mr. Webster in the lead and Mr. Jackson ready 
as an administrative officer, was declaring war upon a sover- 



486 THE KINGDOM OF ISRAEL. 

eign State of the constitution, it was absolutely leaving the 
country without a constitution. The rickety thing called the 
Federal Government has been hobbling in her endeavors to 
advance upon a broken-down carriage, but has utterly failed. 
Advance she may in material prosperity, but in civil enlight- 
enment and Christian liberty she has been going back for 
more than half a century. Material prosperity to man and 
his government is second to civil and moral advance, which 
is onl}^ achieved in obedience to law. 

Since Mr. Jackson's official proclamation of war was pro- 
mulgated to the installation of Mr. Lincoln, the country has 
been under the reign of "the great red dragon of seven heads 
and ten horns" on the one side, and under the reign of the 
woman of twelve stars on the other side. It was that official 
war document that threw the woman of civil liberty into 
travailing pangs of intense 3^earning for a masculine heir that 
should be able to stand wh^re a feeble woman could not stand. 
She kept the field for twenty-eight years in labor, contending 
in an unequal combat with the great red'dragon of centralism, 
sustained, as he was, by two-thirds of the mighty millions, 
and she only by one-third ; and at the end of the seven-headed 
and ten-horned rule of the dragon she loses her crown, and flees 
into the wilderness on the election of Mr. Lincoln, at which 
time a new beast called a leopard-bear-lion takes the field as 
representing the new order of things. There is no longer a 
contest or question about State sovereignty. No such idea 
now remains in the two-thirds majority ; and so radical has 
been the second change of base that "the great red dragon'' 
of chapter xii. will not properly represent the new nation. 
The leopard-bear-lion beast of the new nation is, however, a 
child of the old dragon of chapter xii., for he it was that gave 
power unto the second beast. This is clearly stated in chapter 
xiii., where the leopard-bear-lion beast comes on the stage 
as the successor of "the great red dragon," his father, who 
dominated the nation for the twenty-eight preceding years," 
or during the first seven-headed and ten-horned reign; and 
this second beast of red and black mingled— iov such is the 
leopard — points out unerringly his day of reign by his bloody 



THE KINGDOM OF ISRAEL. 487 

and black exterior. His father, reigning from the nullifica- 
tion war to the inauguration of Mr. Lincoln, was denominated 
a "fiery red dragon," which indicated his blood-thirsty pro- 
clivities and readiness to flood the country with blood at that 
time, as indicated by Mr. Jackson's war proclamation. And 
he had quite enough of the black pigment in him to get up 
the leopard's black spots, but it had not manifested itself up- 
on his external body; nor did it come fully to the surface until 
the election of Mr. Lincoln, when, lo, he appears no longer 
as a bloody beast simply, but transformed into a motley, or 
spotted, black and red beast, as correctly representing the 
two-third element in the nation, including the negro, which 
necessitated his appearance as the successor of the dragon ; 
and coming as the successor of the dragon, and having the, 
same number of heads and horns, we are led to conclude that 
his rule will be of similar duration, or run through seven four- 
year periods to answer to the seven heads, and that during 
the seven periods there will be ten horns, or kings. This will 
come up for notice when we take up chapter xiii.; while we 
now return to chapter xii. of the woman and dragon. 



CHAPTER XI. 

The Woman and Her Son. — The Dragon and His Suc- 
cessor. — The Leopard and His Successor. — The Triumph 
of Civil Liberty Under Michael, the Prince of Is- 
rael. — The Seven Heads and Ten Horns of the Dragon 
AND Leopard Answered in Seven Four-year Reigns and 
Ten Presidents Each. 

EEVELATION xii. 5, 6: "And she brought forth a man- 
child, who was to rule all nations with a rod of iron; 
and her child was caught up unto God, and to his throne. 
And the woman fled into the wilderness, where she hath a 
place prepared of God, that they should feed her there, a thou- 
sand two hundred and three-score [1,260] days." Thus it will 
be seen that this woman, representing the principles of free 
democratic Bible government, fled from this country for twelve 
hundred and sixty days on the birth of her son, and for this 
time is in a wilderness, or unknown region, but safe in the 
hands of the God of free governments, who will see to it that 
principle does not perish, but shall be nurtured and sustained 
by the divine hand until the time of her return in the person 
of her man-child — for she never is to return — who, during his 
mother's wilderness state, is caught up to the throne of God 
and cared for in his nonage. In the meantime Michael is 
announced as taking the field in opposition to the dragon and 
his angels. He, in the absence of the woman, and during the 
childhood of her son, represents the cause of the woman, and 
goes forth (Rev. vi. 2) as the white horse conqueror. War in 
this mundane heaven is now inaugurated, headed on one side 
by Michael, the prince of Israel (Dan. x. 21), and on the other 
by the "great red dragon," which is finally to result in favor 
of Michael, and the expulsion of the dragonic principles from 
the mundane heaven forever; for it is said that the "dragon 



IHE KINGDOM OF ISRAEL. 489 

and his angels prevailed not; neither was their 'place found 
any niore in heaven;" yet it is again and again to be noticed 
in other scriptures by way of rehearsal, for the whole history 
is not yet completed. A malicious, meddlesome intruder, 
once out, will never be permitted to return; but being cast 
out of this heaven^ he makes haste in all places of the earth to 
persecute the principles of freedom, for he knoweth that his 
time is short. He casts out from his foul mouth his doctrines 
as a flood of waters, hoping thereby to overcome the woman's 
pure doctrines, but utterly fails. The repetitions, rejoicings, 
etc., to the close of chapter xii. are too manifest in their sig- 
nificancy to require remarks from us. They will be well un- 
derstood when the foregoing is properly appreciated. We do 
not by this intend to say that the twelve hundred and sixty 
days and the three and a half times of the woman's hiding 
away are definitely known to us in solar time of years, as com- 
monly reckoned, but we do know that the late war was inau- 
gurated on the part of pure principles by Michael, the white 
horse rider of Revelation vi. 2, in resistance to the declared 
and clearly manifested purpose of the dragon to "destro}^ the 
child as soon as it was born." And that Michael will " finally" 
conquer is show^n in said chapter vi. 2, and in chapter xii. 7-9. 
Triumphant conquest is clearly stated in both scriptures; and 
that Michael is Israel's prince in this war is stated to Daniel 
in chapter x. 21, "Michael, i/our prince." Much may be said 
just here to show that Daniel and John narrate almost in mi- 
nute detail the very same war events, and both applicable to 
*' latter days," or latter-day Israel of North America, but we 
think best not to mix up too much the figures and declara- 
tions of the two prophets, but to treat them separately, and let 
the reader see the perfect harmony existing between them in 
regard to the same events. 

Having gotten thus far with the matters of Revelation xii., 
we are compelled, like the prophets themselves, to go back and 
consider some very peculiar features in the prophetic history of 
the United States, or rather of the government indicated by 
a "heaven" made up of the woman, sun, moon, and stars of 
chapter xii. But in our "going back" we follow St. John by 



490 THE KINGDOM OF ISRAEL. 

gomg forward in the book from chapter xii. to chapter xiii., for 
it is very manifest in chapter xiii. that John sticks to his text 
of "the great red dragon" fi\mily of Romish principles ever 
at war with Christian civilization. He has a different beast 
in chapter xiii., but as having received his "power and au- 
thority" from the self-same "great red dragon" of chapter 
xii. The beast in chapter xiii. is somewhat different from the 
dragon, but must be just as corrupt as the dragon, for he is 
simply a child of his father. The dragon was "fiery red" in 
his principles; the beast in chapter xiii. was like a leopard, 
with the feet of a bear and the mouth of a lion, and on his 
head the name of blasphemy, and he arises out of a sea of 
human beings, and a very "troubled sea" at that. He does 
not come from afar, as the dragon must have done; that is, 
the false and corrupt doctrine came originally in the character 
of the great red dragon from afar — that is, from Babylon to 
Rome, and from Rome here, and invaded this country, or was 
announced as being in heaven without saying from whence 
he came; but bringing Daniel's ten-horned beast marks with 
it, we must know he came from Rome, or was of central des- 
potic origin. This country was not his native place, but hav- 
ing gotten here, his successor, the leopard of chapter xiii., does 
not have to travel to get here, but is born, or comes up out of 
the troubled human sea as a spawn of the devil, and having 
all the devil's qualities in him, but some peculiar ^''marks'' of 
his own. 

Revelation xiii. 1: "And I stood upon the sand of the sea, 
and saw a beast rise up out of the*sea, having seven heads 
and ten horns, and iijpon his horns ten crowns." The dragon 
of chapter xii. had also "seven heads and ten horns," but his 
"crowns" were on his "heads" and not on his "horns,'' as 
the leopard beast. This is very remarkable, and indicates 
that the " heads'' of the government under the dragon pe- 
riod (which, was the years just preceding the war) were the 
"crowns," while the "horns,'' or presidents, under the leopard 
of chapter xiii., assume supreme or dictative prerogatives, thus 
setting aside the sovereignty of the government, and placing 
the diadem on tfhe " head '' of the executive instead of on the 



2HE KISGDOM OF ISRAEL. 401 

government itself. This is a radical change in the practical 
workings of the government. Prior to absolutism in Lincoln, 
the government wore the diadem, but when the sovereignty 
of the States was ignored and trodden under foot, necessarily 
the sovereignty of the federal "head" that had rested and 
was founded upon the sovereignty of the States, must cease 
with the sovereignty of the several States, and hence the dia- 
dem passes from the federal " heads" to the '• horns, ^' or pres- 
idents. The dragon of chapter xii. is not in America as an 
organic government in actual existence, as anciently in and 
over her own territory, but here in the midst of the govern- 
ment of the woman disseminating his doctrines of centralized 
Rome. The dragon is here to become the father of the leop- 
ard-bear-lion government of chapter xiii., and after agitating 
the sea of waters from Jackson to Lincoln, succeeded in bring- 
ing forth the leopard-bear-lion kingdom under its first head, 
or term of four years, with Abraham Lincoln as the first 
"horn," or king. This the dragon could and did do without 
being in itself a government here simply by its character, or 
by the corrupt doctrines promulgated and industriously dis- 
seminated for twenty-eight years. " Upon its heads [seven] 
the name of blasphemy.'' To " blaspheme '^ is to arrogate the 
prerogatives of Deity, or else the setting aside of God's law, 
and setting up in its place the "higher law" doctrines and 
practices, is blasphemous in the very highest degree. So "the 
dragon gave this beast his power and his seat and his great 
authority.^' And let it be remarked just here, as heretofore, 
that the heads of all seven-headed and ten-horned king- 
doms are successive from one to seven of the heads, and also 
successive from one to ten of the horns, or reigning kings. 
They are not coeval, and cannot be, for the various beasts 
named no more had seven heads and ten horns at one time 
than the writer or the reader. They were necessarily con- 
secutive and succeeding one another from first to last. The 
length of time of the several beasts of the Roman or Baby- 
lonian reigns is not given. In our country — while not specific- 
ally stated, yet easily determined by other facts well known — 
the leopard exhibits a seven -headed kingdom under ten 



492 THE KINGDOM OF ISRAEL. 

horns, or reigns, just as seven heads and ten horns are given 
to the dragon period from Jackson to Lincoln. Therefore it 
follows that there must occur two or more horns as rulers dur- 
ing some one of the head stages in both of these periods, for 
there were more "horns,'' or kings, than there were heads — 
that is, during some of the head periods of four years of both 
the dragon and leopard, there must be two or more presidents, 
but not at the same time, for but one king can reign at a time 
over the same kingdom. Therefore the first horn of some one 
of the seven "heads" must of necessity get out of the way 
by death or otherwise; and this must occur three several times 
during the "seven head'' periods of this seven-headed and 
ten-horned leopard. But under the dragon period of chapter 
xii. only two horns are removed. The government, under the 
same doctrines or principles indicated by this beast, will pass 
through seven stages marked by seven heads. It will not be 
seven distinct or separate governments, but positively the 
same beast of principle under seven stages; and during these 
seven stages there will be ten kings. Hence, as above said, 
during some of the stages of four years two or more kings 
must be found, or else three of the horns will never become 
reigning kings. Ten horns must bear rule during this leop- 
ard-beast period, if the beast has ten horns. If the beast is 
announced as having only one, or two, or three horns, then 
the horns, many or few^ must come up as kings during the 
pendency of the beast. And as to a beast, any beast that is 
given us in Scripture as a symbol, or a 'person either — such as 
the woman in chapter xii. and the one in chapter xvii. — they 
universally indicate character. A ferocious, bloody beast in- 
dicates a ferocious, blood\^ character in the government it is 
intended to represent. We will instance one beast by way of 
example. The leopard in Daniel vii. 6 " has four wings of a 
fowl on the back of it, and four heads." In Revelation xiii. 
2 the leopard has "seven heads and ten horns, and ten crowns 
upon his horns; and the name of blasphemy upon his seven 
heads; and his feet were as a bear's feet, and his mouth as a 
lion's mouth." Now, there is a very manifest difference, or 
unlikeness, in these two leopards. The one in Daniel has al- 



IHE KINGDOM OF ISRAEL. 493 

most universally been received as indicating the Macedonian 
kingdom of Alexander, the four wings indicating, by the 
number four, the universality of his empire; for four, when 
thus used, indicates universality, and the four winds of heaven 
indicates all winds from any and every quarter; and "the 
four corners of the earth" signitfes the whole earth. Then 
his kingdom was represented as being world-embracing, and 
the wings next signified the rapidity of Alexander's move- 
ments in his conquests, as wings exceed in movement any thing 
like feet and legs. The next feature, as differing from a lit- 
eral leopard, was its four heads; and this found its answer in 
history in the four empires into which Alexander's was di- 
vided after his death. The leopard, as to its body, gave the 
leading trait in the character of this empire as an African 
clouded, mingled, motley, ravenous, bloody beast. But the 
leopard, in and of itself, would not meet the whole demands 
of Alexander's empire, and hence the four wings and the four 
heads must be added to complete its marks of designation. 

Let us next examine the leopard in John's vision. As to 
its general character — being a leopard — it is just such an em- 
pire, or government, as the Macedonian, "a clouded, mingled, 
motley, ravenous, bloody beast;" and not the least remarkable 
feature is its black spots on a field of red skin. An Indian 
would say, "Nigger heap." But here the correspondence 
ceases. It has not "four wings," or the "four heads," of Al- 
exander's leopard, but it has "seven heads and ten horns, and 
ten crowns upon the ten horns, and the feet of a bear and the 
mouth of a lion; and the name of blasphemy upon its seven 
heads." What a monstrosity oi^r leopard is! His conquest 
is not to be very rapid or world-wide for want of four wings; 
and his clumsy, ungainly bear's feet will not move him for- 
ward very swiftly or smoothly. lie will, however, be quite as 
bloody and heartless as Alexander's leopard — yea, more so — 
for he has the ravenous and insatiable appetite for blood and 
carnage as that of a lion. And next, Alexander's empire is 
seen under four heads, while this is under seven heads, and 
ruled over by ten horns as kings. And last, but not least, he 
is given the character of a blasphemer, for the name of bias- 



494 THE KINGDOM OF ISRAEL. 

phemy was written upon every one of his seven heads. In 
this also he exceeds Alexander, who, though a heathen "so 
called," is not charged with the sin of blasphemy, while upon 
every head of this "so-called" Christian nation the name of 
blasphemy is emblazoned. Who can fail to recognize the 
symbolic or indicative character in these two leopards aside 
from literal leopards ? 

The United States of N'orth America, from March 4, 1861, 
forward to its end, is most accurately represented by the leop- 
ard of Revelation xiii., and Mr. Lincoln as the first horn 
"crowned" and reigning as an autocratic king during the 
time of the first stage indicated by the first head or govern- 
ment of four years. And when the second head of the beast 
makes its advent, Mr. Lincoln answers to the demands of the 
second horn "crowned." And very soon after the appearance 
of this "head^' and its president, the government under this 
second head received a "deadly wound" in the violent death 
of its "horn." ITothing is said of the absolute death of Mr. 
Lincoln, who was killed outright and not "healed," or re- 
stored to his original state. In fact, nothing is said about the 
"horn" of this "head," but all that is said from first to last 
is in regard to the "head," or government, itself; nothing as 
to the monster-like leopard of character, for it underwent no 
change by violence or otherwise; it was all bespeckled with 
the changeless Ethiopian spots of black from the beginning, 
as seen in abolitionism. But the violent wrenching of the 
"horn" from the "head" was a "wound to the head," and to 
nothing else. And the wound was called a "death wound," 
and so it was, for the death of Mr. Lincoln was a wound to 
the "head'' from which he was wrenched. The wrenching 
of a literal horn from a literal head would be death to the 
horn, but only a wound to the head ; it would be a wound to 
the head occasioned by death, but not death to the head but 
of the horn. This, we think, is very manifest. The thrust 
was made at the head through the medium of its horn, hoping 
to cripple or thrust the government by the killing of one man ; 
not simply as one man^ but one as the administrative head of 
the nation. In this the nation received a wound at the hands 



THE KINGDOM OF ISRAEL. 405 

of death; the nation for a time was in a wounded condition, 
having no " horn," or administrative office. But this state of 
things remained not long, for as soon as Mr. Johnson could 
be inaugurated and take his seat as the second " horn'^ of this 
*Miead,'^ then "the deadly wound of the head was healed. '^ 
Mr. Johnso.n finishes the time of this stage of the govern- 
ment, being this term the second horn, while he is the third 
horn of the ten. Thus it is seen there is a necessity for more 
*' horns" than '* heads," or stages of the government. Mr. 
Grant becomes the fourth horn as president over the third 
head, and then the fifth horn as president of the fourth head, 
succeeded by Mr. Hayes, the sixth horn as president of the 
fifth station of the government on its march through time. 
And then Mr. Garlield takes his seat as the seventh horn, oc- 
cupying the sixth station; and being killed, Mr. Arthur, as 
the eighth horn, occupies the same (sixth) station on the road 
of time. Thus six stations answering to six heads have been 
reached, but not yet finished, and it has taken eight horns to 
meet the demand of executives. One more head remains to 
arise, or one more station, the seventh, is to be occupied to 
answer to the seventh head, and two more presidents must be 
found to answer to the remaining two horns of the ten. 

If it be asked. Why is not the death of Mr. Garfield noticed 
as was that of Mr. Lincoln? we answer: The- circumstances 
of the two deaths are as unlike as they could possibly be, save 
that they were both taken off by violent and not by natural 
or ordinary causes of death. In the death of Mr. Lincoln 
there was a direct thrust at the government, and the govern- 
ment was endangered and "wounded" thereby. The wliole 
-people, from North to South, were "wounded " as individuals, 
men and women, in the death of Mr. Garfield, while the gov- 
ernment, as a government, was not wounded, nor intended to 
be, by his murderer. The wounding in the two cases is not 
at all alike; and then the healings are unlike. The wound 
inflicted in the death of Mr. Lincoln was "healed" as soon 
as Mr. Johnson was inaugurated, while the wounds in the 
hearts of those that received Mr. Garfield's death as a wound 
are not yet healed. The "head," or government, was not 



496 THE KINGDOM OF ISRAEL. 

wounded in Mr. Garfield's death, yet the people were, and 
many are bleeding yet. Of the two horns yet demanded to 
fill up the ten of prophecy under the leopard, one must die, 
resign, or be removed from office during the seventh head of 
the government, and his place supplied by the tenth and last 
president of the nation under the leopard-negro reign. This, 
of course, considering that Mr. Arthur serves out his time. 
The government will undergo a radical change at that time, 
and such as the leopard of chapter xiii. will not meet, and 
hence the leopard reign will end in the bringing in of some 
other indicative symbol, or symbols, to meet or harmonize 
with the radical change. The Almighty Father, foreseeing 
the various changes in government that are to occur, con- 
structs the machinery of his indicators to harmonize with the 
changes. Hence we see so very, very many symbolic repre- 
sentations in prophecy necessitated to match or correspond 
with national changes and occurrences. He does not order 
these changes, but simply in this manner notifies us of them; 
and fools we are if we do not give heed to his teachings upon 
this as upon all other subjects that he in mercy and goodness 
may condescend to speak to us upon. If the prophecies were 
not intended to be understood, each in its proper time, then 
we have a vast amount of surplusage in the Bible as useless 
lumber ever in the way of our search after light and truth. 
And this would be "darkening council by words without 
knowledge." This we dare not assert or intimate.- " Thy 
word is truth," and "in him is no darkness at all." The dark- 
ness is in us, and we stubbornly refuse to come to the light 
of God's truth, and "prefer darkness rather than light." 



CHAPTER XII. 



The War of Forty-two Months (Rev. xi. 2) and the War 
ON the Saints (Rev. xiii. 7), also for Forty-two Months, 
ARE the Same. — The Twelve Hundred and Sixty Days 
(Rev. XI. 3; xii. 6) and Three and a Half Times (Yerse 
14) ARE THE Same. — The Leopard Closes, and is Suc- 
ceeded BY His Son, the Two-horned Beast. 

WE are constrained to return aojain to consider some 
things in the history of this leopard's reign not yet 
noted by us. Revelation xiii. 5: "And there was given unto 
him [the leopard] a mouth speaking great things^ and blas- 
phemies; and power was given unto him to continue [his 
blasphemous w^ar on the saints, verse 7] forty and two months 
[and to overcome them]." Then Revelation xi. 2: "The 
court which is without the temple . . . is given unto 
the Gentiles [leopard reign] ; and the holy city [or saints] 
shall they tread under foot forty and two months." The 
length of two forty-two months being exactly the same, and. 
the "holy city" and "the saints" being the same, and both* 
subjected to the Gentile leopard, rivets the two passages to^ 
gether, for the second in chapter xiii. 5-7 is but a repetitioiii 
in substance of the first in chapter xi. 2 ; and the length of the 
forty-two months we think we have clearly shown in a former 
chapter to be four years and thirty-three and one-third diays, 
solar time. This is the war, or treading down, period/ o( the 
leopard's reign; while there is no intimation that the- leop- 
ard's reign is limited to forty-two months, not by any meansy 
for his entire reign will be found to be twenty-eight solar 
years, less perhaps " a short space." The leopard having made 
war on "the saints," or "holy city," succeeds in forty-two 
months in overcoming them, while he reigns on. his- allotted. 
32 



498 THE KINGDOM OF ISRAEL. 

3'ear3 as yet unfulfilled, for he ends not until two more Presi- 
dents come on and pass off. 

Revelation xiii. 6-9: "And be opened his mouth in blas- 
phemy against God, to blaspheme his name, and his taber- 
nacle, and them that dwell in heaven. And it was given unto 
him [by the dragon] to make war with the saints [for the 
forty-two months], and to overcome them; and power was 
given him [to accomplish this work] over all kindreds, and 
tongues, and nations. And all that dwell upon the earth [on 
a low plane morally and civilly] shall worship him, whose 
names are not written in the book of life of the Lamb slain 
from the foundation of the world. If any man have an ear, 
let him [make use of it and] hear" — that is, understand what 
is written above, for it was given for that purpose. We are 
certified elsewhere that men "seeing do not see, and hearing 
do not hear." We are admonished to do otherwise, and to 
make use of ears and eyes for the purposes for wdiich they 
were given. Then let us hear and see what is contained in 
verses 6-9, as above quoted. "Mouth speaking great things 
and blasphemies" (verse 5) — that is, uttering "great things" 
according to its own estimate, which, instead of being "great" 
in goodness, was great in blasphemous wickedness. In chap- 
ter xi. 2 the persons of the above verse are called "Gentiles," 
which is but another name for the leopard famil}^, and are there 
said to tread the holy city, or holy people, under foot forty- 
two months. This we have shown to be exactly four years and 
thirty-three and one-third daj^s, solar time, and was fulfilled by 
the North beginning the treading down at the time they in- 
augurated and set on foot the naval move against Charleston 
harbor, and ceased not the thus inaugurated policy of the 
Government in its war until the surrender of General Joe 
Johnston, which was four years and thirty-three days from the 
time of the first overt move. The war there (chapter xi. 2) 
and the war here are the same narrated in chapter xi. as 
against the holy city, and in this place, as seen in verse 7, the 
war was against "the saints." The holy city and the saints 
are one. He was to overcome in both places, and in doing so 
was to be aided by the power that was given him "over all 



IHE KINGDOM OF ISRAEL. 499 

kindreds, and tongues, and nations" in chapter xiii. ; and in 
chapter xi. 9, after the overthrow was accomplished, and at 
the exact end of forty-two months, or four years and thirty- 
three days, "they of the people, and kindred, and tongues, 
and nations" are reported as rejoicing in their success in over- 
throwing the two witnesses, or the saints. Here are two ver- 
sions of the same events. All that is in these verses (6 to 9 
inclusive) is covered by the forty-two months of power to 
make war on the saints, and overcome them ; and this was 
done in four years and thirty-three days, solar time, as showu 
in a former chapter. 

While remarking on time, we will notice that the twelve 
hundred and sixty days of the woman's sojourn in the wilder- 
ness (chapter xii. 6) and the same sojourn in the wilderness is 
in verse 14 noted as "a time, and times, and half a time; '' 
so they are the same sin, and they refer to one period of wil- 
derness dwelling. Again, the twelve hundred and sixty days 
of the two witnesses' testifying (chapter xi. 3) are the same in 
length of the woman's sojourn in the wilderness ; and I am of 
the opinion that the "three and a half days" of chapter xi. 
9, 11 should be "three and a half times" instead of "three 
and a half days.J' If so, "time, and times, and half a time," 
and "three and a half times," and "three and a half days," 
and twelve hundred and sixty days, are all one in solar time. 

We notice in verse 10 that this leopard kingdom that has 
been so industrious in the hands of the dragon in leading other 
people into captivity will itself go into captivity, or cease to be ; 
and if this is to be so, we must look for something to take 
its place in prophecy and history, and we shall not look in 
vain. The people of these United States are not to go into 
captivity or into bondage to some other people, or nation ; 
but the governmental superstructure as it has existed from 
March 4, 1861, under the character of a seven-headed and ten- 
horned negro leopard, will have run its race pretty soon, and 
another superstructure will arise on its ruins, and indicated 
b}^ another beast a little more lamb-like in some respects, but 
still a child of the same dragon father. Verse 11: "And I 
beheld another beast coming up out of the earth [so it will be 



/ 



500 THE KINGDOM OF ISRAEL. 

very " earthy, sensual, and devilish"] ; and he had two horns 
like a lamb, and he spake as a dragon." There he is ; take a 
good look at him, and see if you think you will be able to rec- 
ognize the earthy, lamb-like gentleman when he steps into 
Washington City and takes his seat for a double-horned term. 
No man on earth can possibly know how long a term these 
two horns may reign as kings. The government of the negro- 
leopard reigns for seven terms limited to four years solar 
time, which is twenty-eight years ; but a new government 
may lengthen or shorten the term time, so we shall have to 
wait only a few years longer, and then we shall know. It is 
more important to know what of the character and doings of 
the government than to know how long one king may reign, 
and this the prophet gives us. Yerse 12 : " He exerciseth all 
the power of the first beast [the leopard] before him [then 
what will be gained by the change?], and causeth the earth 
[the place that gave him birth] and them which dwell therein 
to w^orship the first beast [the leopard, his predecessor], whose 
deadly wound was healed." That is quite enough to give us 
some insight into the character of the new government. It 
does not appear to this writer that much of any thing will be 
gained for the better, and but for the "lamb-like horns," or 
presidents, we should have little hope. We bank so high on 
the "lamb-like horns" that we shall hope for the best if we 
realize the worst. There is nothing good visible to us but 
" evil, and only evil," in verses 13-17, and we do not care to 
dive into such a seeming sea of evil. It is bad enough in 
figurative language, but what it would be or will be when 
literalized we will wait and see, if we should only live a very 
few more fleeting yeffrs. 

It is remarkable of this beast that no name is given it. It 
may be a detestable swine or any other unclean beast, or it 
may, again, be unlike any beast known in natural historj'. 
All we can know of a certainty is that it is the successor of 
the leopard, and is a two-horned beast. Of this much we are 
certified by inspiration. For further light we must wait and 
watch not long. This nameless beast, with his two lamb-like 
horns, necessarily perishes, or is cast out of heaven — the place 



THE KINGDOM OF ISRAEL. 601 

on earth so frequently called "heaven" — in the war of Michael 
and the dragon ; for at the close of that war God's people are 
represented as delivered. "A loud voice saying in heaven 
[the country from which the dragon had been hurled], Now 
is come salvation, and strength, and the kingdom of our God, 
and the power of his Christ; for the accuser of our brethren 
is cast down [or out]." And the heavens thus freed from 
his presence is called on to rejoice, while "woe to the inhab- 
iters of the earth and of the sea" because that the dragon 
devil, having been cast out of heaven, had now come to tor- 
ment them with his doctrines, and thus to persecute and make 
war upon the doctrines of the woman, or of civil liberty. 
This war and its results are final as to that reign on earth, so 
very often called "heaven ;" for the prophet says that in this 
war the dragon " prevailed not, neither was his place found any 
more in heaven;" while he is quite busy on earth in trying to 
drown, as with a flood of waters, the doctrines of the woman. 
The finality of this great conflict closes with chapter xiii. ; and 
then chapter xiv. opens and proceeds with the state of things 
in this heaven, here called "Mount Zion," immediately after 
the conflict closes. In rehearsing the events, they herald 
"the preaching of the gospel to those that dw^ell on the earth, 
and to ever}^ nation, and kindred, and tongue, and people;" 
and then the fall of the Babylon Churcli as the result of the 
preaching of a pure gospel, and so on until in verse 14 one is 
introduced "on a white cloud like the Son of man, wearing a 
golden crown, and as having in his hand a sickle, which he 
thrust into the earth — the place on earth to which the dragon 
had been driven — and the earth was reaped; and then an an- 
gel having a sharp sickle thrust in his sickle, and gathered 
the grapes of the earth." 

These two bloody conflicts must yet take place somewhere 
on this globe in a quarter called "earth," or "earthy, sensual, 
and devilish," under the teachings of this dragon of central- 
ism, but not in North America; for being cast out, "his place 
there is no more to be found." The war betw^een the central- 
izing doctrines of the dragon of Rome will not cease in other 
parts of the globe at the time they cease here; for being ex- 



502 THE KINGDOM OF ISRAEL. 

pelled from the heavenly land in which so much evil has been 
done by his emissaries, he goes to make war with the doc- 
trines, or seed, of this woman in European lands. But he 
does not succeed in his settled purpose of destroying the doc- 
trines of civil and religious liberty, for "the earth" in Europe 
helped the woman, and swallowed up, or neutralized, his hell- 
ish flood of doctrines.^ Liberalism is on the increase there. 

This brings us to the close of chapter xiv., and the close of 
the dragon war in strictly civil affairs. Chapters xv. and xvi. 
have already been elaborately considered in the chapters on 
the seven seals, trumpets, and vials, and need not be recon- 
sidered. 

We will now, as necessarily following the very many civil 
rehearsals in reference to our modern Israel, take up the con- 
sideration of ecclesiastical, or Church, matters of the periods 
embraced in the foregoing rehearsals of State questions. We 
have already taken the ground and stated from time to time 
that the book of Revelation was strictly civil, or pertained to 
State affairs, excepting the address to the churches in the first 
three chapters, and this address clearly not prophetic, but his- 
toric, at the time of seeing and writing. This being admitted 
by the reader, he will at once ask us why, then, do we now 
propose to discuss ecclesiastical matters, as if there were any 
to discuss in the book save that in regard to the seven Asiatic 
churches, and that purely historic, as we have assumed. We 
answjer: If the Church now to be discussed was not a politico- 
ecclesiastical body, it would not appear amidst civil revelations 
as it does. It is because she has made herself a political Church, 
or thrust herself to ihe front in civil matters of State, that it 
becomes necessary for the prophet to notice her as allied with, 
or in incestuous union with, the dragon State policy. Could 
a Church allied with the dragon's civil policy of centralism 
be free from its dragonic qualities as already so fully con- 
sidered? Certainly not; for she must be as basely corrupt as 
is her paramour; and having made herself a political Church 
by industriously thrusting herself to i\\Q front, and taking the 
leadm an iniquitous and relentless war upon the true wom- 
anly principles of the sovereignty of the* several States, and 



THE KINGDOM OF ISRAEL. 503 

ais such having the inherent right to legislate exclusively for 
themselves in all State nlatters not confided to the Federal 
Congress. This she has done, not waiting even for the Fed- 
eral Government to call on her for assistance. She has boldly 
and unblushingly taken the lead in certain State questions in 
which she as a purely spiritual body had no concern whatever, 
and thus has she forced herself into conspicuous prominency 
in civil, or State, matters; and this being so, the prophet but 
gives her the seat of her own election. If she is called a 
*' whore, and as sitting upon a scarlet-colored beast full of 
blasphemous names, having seven heads and ten horns," no 
one is responsible for her dishonored station in prophecy but 
her immaculate self. 

In taking up the prophetic history of this Church, we are 
thrown back again with the prophet to pass over the same 
ground in time already passed over several times in the con- 
sideration of strictly State history. The seals, trumpets, and 
vials occupy the whole ground of time from the opening of the 
first seal of prophecy to the end of all wars and the introduc- 
tion of the millennial period ; but while discussing the seal 
periods we were constrained to drop the narrative time and 
again, and go back with the prophet and notice much of vast 
interest to God's Israel. These episodical returns are so very 
frequent in John — and the same necessarily with all the 
prophets — that we cannot take up the book consecutively ac- 
cording to its pages, or chapters and verses, and read it under- 
standingly. And just here has been, as I apprehend, one of 
the greatest difiiculties that expositors have met with in giv- 
ing satisfactory explanations of the prophets. They did not 
perceive this very peculiar feature of prophecy. Why so 
many and so varied the prophecies in regard to Christ, from 
the beginning of Genesis to the end of Revelation? Why 
not one narrator in the Old Testament, with page after page 
and chapter after chapter, giving us all that was necessary to 
be known of a coming Christ ? and one continued narration in 
the jSTew Testament all aboilt the same Christ in his entrance 
upon life in the flesh, and o/his life, the circumstances of his 
death, resurrection, ascension, and exaltation at the right-hand 



504 THE KINGDOM OF ISRAEL. 

of God, his second coming, conquests, victory, and triumphant 
reign as David's son and heir? Why not? Because Infinite 
Wisdom and Mercy proposed a vastly better plan. Hence, it is 
much the best for us to duly consider God's plan, or plans, of 
revelation, and strive to follow his narrators, and not to con- 
struct plans of our own, and then try to force the prophecy 
out of its regular channel and make it flow in ours. Correc 
conclusions are not to be reached in this way. 

One more remark before we take up the Church as brought 
forward in chapter xvii. It is this, and it is all important to 
consider it as being in God's plan in this revelation: "One of 
the seven angels'^ of the seven seal, trumpet, and vial periods, 
and the one that accompanies the prophet and instructs him 
from time to time in very important matters, is at the same 
time inseparable from th6 "chariot throne of Jehovah," in the 
midst of which the seven-horned Lamb stood while eno^asred 
in unsealing the things of the sealed book. This seal and 
chariot angel is announced as on hand at the opening of 
Church matters (chapter xvii. 1), ready in his ofiice to take 
charge of the prophet, and conduct him through his proposed 
narrations in prophecy. This angel belonging to the seal, 
trumpet, and vial revelations, and being found in these Church 
revelations, rivets with inseparable bolts this revelation to the 
"chariot throne" and to the events of prophecy connected 
therewith. So the Church revelations now to be considered 
belong to the seal, trumpet, and vial history already given, or 
else this vial angel was out of his place. 



CHAPTER XIII. 



Church and State Prophecy and History, or Church 
Harlotage, Examined and Considered. 

REVELATION xvii. 1, 2: "And there came one of the 
seven angels which had the seven vials, and talked with me, 
saying unto me, Come hither; I will show unto thee the judg- 
ment of the great whore that sitteth upon many waters, with 
whom the kino;s of the earth have committed fornication." No 
revelations are to take place theii and there, where strictly civil, 
or State, matters had been under consideration for a time. It 
did not appear proper for ecclesiastical trials and judgments to 
occur at the same time or place of the civil. Hence, this vial 
angel of the seals invites John to "come hither" — that is, let 
us go hence in time, and occupy new ground for this Church 
examination. John had gone "up hither,'^ or had passed up 
into this "hither,'' or future heaven, when first invited in chap- 
ter iv. 1 ; and in this "going up hither" he had gone in vision 
into time, or to that point in remote time when and where he 
was to receive revelations of things to occur after his day, 
for at the time of the call in chapter iv. 1 "the things to be 
shown to John were to be hereafter." Let us, therefore, con- 
sider John at the opening of chapter xvii. as being already 
eighteen hundred years or more in the future, and as already 
having received the foregoing revelation of State matters ; 
and now he is " carried away in the spirit [and not bodily] 
into the wilderness," or unknown future. This is a step in 
time in advance of the State revelations. And if the State 
revelations in chapters xii., xiii. began, as we have assumed, at 
the time Mr. Jackson's war proclamation was issued in 1832, 
when the great red dragon was first announced as standing 
before the woman of liberty, it follows that the revelations in 
regard to the Church in chapter xvii. and on must apply to 



506 THE KINGDOM OF ISRAEL. 

some particular time after 1832 ; for the angel and the prophet 
pass out of the then present view into the yet unseen future, 
or wilderness; and having gone forward into the future to 
some definite point, they halt; and having halted, they remain 
stationary, and John i;eceives the revelations proposed. John 
now says: "And I saw a woman sit upon a scarlet-colored 
beast, full of names of blasphemy, having seven heads and 
ten horns.'' The angel now proposes to explain this double 
and complex symbol of mystery — "a woman clothed in 
scarlet, and sitting upon a scarlet-colored beast, holding a 
costly cup in her hand, full of abominations and filthiness, 
and drunk with the blood of God's {')eople." A mystery in- 
deed that required explanation. Hence the angel says: "I 
will tell thee the mystery of the woman, and of the beast that 
carrieth her, which hath seven heads and ten horns." Before 
we proceed farther let us consider this beast, and see if we 
can identify him with any thing or beast going before it in 
Revelation. 

We will now make a rigid identification of this beast (as 
explained to John by the vial angel) with the leopard of chap- 
ter xiii., as already commented on by us ; and in doing so let 
it not be forgotten that the "beast" was one thing, and his 
"head," or heads, was quite another, and his "horns" still 
something else. The "beast'' indicates principle, or charac- 
ter, the "head" the government in its unity, and the "horn," 
or horns, the reigning sovereign, or sovereigns. With this 
admitted, we shall have no dlflficulty. " The beast that thou 
sawest i(;a5 " in the early history of Borne, and at that time 
"was" as seen in Daniel vii. 7, and had but one head and ten 
horns. He was thus early in history, but had ceased to exist 
" thus " at the time John was receiving the angel's revelations; 
for he then adds "and is not" noiv existing as an indicator of 
one-headed and ten-horned Rome, but shall ascend out of his 
state of death, or bottomless pit, into which he fell after the 
one-headed and ten-horned Rome passed away ; that is, shall 
at some certain time in history come up from death to heaven, 
as already noticed in Revelation xii. 3: "And there appeared 
another wonder in heaven ; and, behold, a great red dragon, 



THE KINGDOM OF ISRAEL. 507 

having [at this time of ascending from his pit of death to life 
in heaven] seven heads and ten horns, and seven crowns upon 
his heads.'' Having ascended out of his grave, or death state, 
he remains only for a time accomplishing the overthrow of 
the saints, and then is to go into "perdition," and return no 
more; for his being hurled into "perdition" is not being cast 
again into his grave called a "bottomless pit," for from the 
pit he might ascend again, but not so from his final doom in 
"perdition." This will be the end of him in this heaven. 

We return now to consider this seven-headed and ten- 
horned beast, as he appears in chapter xiii., as the offspring 
and heir of the seven-headed and ten-horned beast of chapter 
xii. that had come up from his grave of many centuries. They 
of chapters xii. and xiii. are essentially the same — only the 
radical change in the government at the time that Mr. Lin- 
coln was elected and inaugurated necessitated a change in the 
beast, giving it certain characteristics not belonging to it from 
Jackson's war proclamation to Lincoln. It is from Mr. Lincoln 
forward the same "fiery red" beast as indicating a thirst for 
"blood-letting," to which must also be added the mumbling 
growl of the bear and his most ungainly bear-rolling move- 
ments, with the peculiar leopard, black-Hipotted surface and a 
ravenous and insatiable lion's mouth, who gloats in blood and 
carnage. Thus we have the same beast in chapter xvii. as in 
chapters xii. and xiii. as to his general character exhibited in 
his body that the angel says "was and is not, and yet is." 

This corrupt character of the body in regard to its opposi- 
tion to civil liberty, or sovereignty and equality of all citizens 
— and necessarily following this the sovereignty and equality 
of the several States — was peculiarly Roman, and is the doc- 
trine of all despotic governments. It "2(;«s," therefore, and 
then again "was not," and yet 7ww — at the time the angel 
spoke — was again in existence, and had been ever since his 
ascension out of the bottomless pit (chapter xvii. 8) at the time 
of Mr. Jackson's war proclamation. "And yet is," or "and 
now is," cannot date in A.D. 96, when the revelation was 
penned by John, for he had been transferred in vision from 
A.D. 96 to the point of time in which it was to be realized in 



508 THE KINGDOM OF ISRAEL. 

actual fulfillment. Hence he had in vision passed over the 
intervening time of about eighteen hundred years or more, 
and finds himself in the presence of these beast revelations, 
and makes a record of them as if they were occurrences in 
his da}^ of A.D. 96. The '* terrible" monster of a beast seen 
by Daniel in chapter vii. 7, and the "fiery red dragon" of 
chapter xii. and the "lion-bear-leopard" of chapter xiii., and 
the "scarlet beast having seven heads and ten horns" in* 
chapter xvii., are all four one and the same beast of blood and 
despotism in character. The difference in appearance of the 
last three from the first in Daniel vii. 7 has been accounted 
for. At its first appearance as the Roman indicator it has 
but one head, or unit empire, running its career through his- 
tory under ten kings, or emperors, answering to its ten horns. 
At its second appearance, after a sleep of many centuries, it 
presents itself in 1833 as a seven-headed and ten-horned "fiery 
red dragon," and reigns for twent3'-eight years, and during 
this reign his seven heads wear the diadems, and not his horns ; 
and then he undergoes a change, retaining his "fiery red" 
color and his seven heads and ten horns, and appears as a 
"lion-bear-leopard." And during this twentj'-eight years' 
reign his ten "horns," and not his seven "heads," wear the 
diadem of imperialism. This marks a radical change of power 
or authority from the seven "heads" to the ten "horns," or 
sovereigns. The "horns" become autocratic under Mr. Lin- 
coln, who sets aside constitutional and statutory laws, and issues 
orders and proclamations outside of all laws, and inaugurates 
a bloody war upon " one-third " of the sovereign States, and 
liberates by his emancipation proclamation millions of African 
slaves, recognized and cared for as property b}' the constitution 
of confederation and by the several States interested. Thus this 
radical change marked a new era in the histor}^ of the Govern- 
ment, and demanded a change in the make-up of the beast to 
meet it. The crowns, or diadems, pass from the " heads '^ of 
the beast of chapter xii. to the "horns " of the changed beast 
in chapter xiii. This self-same beast of chapter xiii. is epi- 
sodically reconsidered in chapter xvii., being necessitated 
from the fact that the Church had allied herself with this 



THE KINGDOM OF ISRAEL. 509 

beast; and determining to take up the Church and discuss it, 
it therefore becomes an absolute necessity to notice the State 
again, for it was the Church's association with the State that 
rendered her so very corrupt ; therefore, how could the case ©f 
the Church be properly considered without a reconsideration 
of her incestuous paramour ? To prove a woman a harlot, you 
must of necessity identify her paramour, and make him as 
guilty as the woman. You cannot convict one without im- 
plicating the other. If the Church, therefore, was guilty of 
any infidelity, you must in proving it identify her fellow in 
the crime. Thus the necessity in calling up the State again 
in this Church trial in chapter xvii. ; and in this reexamina- 
tion of the State some new features and facts are brought out 
not discovered in the two previous examinations in chapters 
xii. and xiii., and they are very important indeed. If we do 
not thus identify most satisfactorily the beast of chapter xvii. 
with the beast of chapters xii. and xiii., then we are no law- 
yer, nor "the son of a lawyer." This will now bring us to 
the consideration of this beast in its alliance with the Church 
(chapter xvii.) as being but a reconsideration of the beast in 
chapters xii. and xiii. 

Now to this beast in verse 8: " The beast that thou sawest 
was, and is not; and shall ascend out of the bottomless pit, 
and go into perdition." Looking back " was " in the days of 
Rome; but after Rome's reign as a unit empire undQr ten suc- 
cessive kings, her representative beast (Dan. vii, 7) goes down 
into the bottomless pit of death, and then, or at that time, he 
" was not," but remained in his tomb until 1833, when he 
ascended from his " bottomless pit," or receptacle of the dead, 
and appears "in heaven," set over against the woman. "And 
to go into perdition " (verse 8) does not apply at the time he 
ascends up to heaven ; for having arisen from his long sleep 
and ascended into heaven, he then made war on the woman 
(chapter xii.) ; and he overcomes the saints, and not the wom- 
an, for she fled. "And to go into perdition " is to he his final 
doom. The grave, or "bottomless pit," is not "final," for he 
has come up once, or " ascended from his grave ; " but on 
his next retirement he goes not into the pit, but into deeper 



510 THE KINGDOM OF ISRAEL. 

depths, called " perdition," from which there is no escape. 
The seventh and eighth verses are rather prefatory, as only 
giving insight into the true or complete understanding to be 
feund in further explanation as we advance. This is very 
manifest, for in verse 8 we have " and go into perdition " at 
a time when the beast had just gotten into heaven from his 
tomb of more than a thousand years. He goes not into " per- 
dition" at that time, as we have remarked above. 'N'ow iu 
verse 11 he goes into "perdition," his final home; and it was 
to the "perdition'' of verse 11 that the statement in verse 8 
refers by way of preface, for there is absolutely no return from 
his perdition (verse 11), while from the bottomless pit (verse 
8) he was to, and did in history, ascend into the heaven of the 
woman, and succeeded in overcoming the saints, but not in 
the destruction of the man-child, for it was caught up to God's 
throne; while the people as individuals — not the principles of 
the woman and her son — were overcome and completely sub- 
jugated, while it was not possible that principles should perish, 
but only be retired for three and a half days. Wait and see. 

It will be a matter of great astonishment to those on earth 
" whose names are not written in the book of life " when they 
see this beast that once vms, and then w^as not, and yet again 
appearing on earth to reign another term, long or short. Here 
at the end of verse 8 the prefatory narrative in the vision 
breaks off, or ceases. And the angel then in verse 9 says: 
" Here is the mind which hath wisdom." That is, "wisdom" 
is now necessary in the " mind '' to understand and appreciate 
the true revelations now about to be made or given in regard 
to the vision as seen of the beast that was, and is not, and 
that shall ascend, and then go into perdition. It had been 
dimly outlined above, but now in verse 9 the interpretation 
begins. Those whose names are not written in the book of 
life will not be able before these wonderful occurrences take 
place to see and appreciate them ; but those whose names are 
thue written, and hence belong to the Lamb's company, shall 
be able to see and appreciate the revelations, and hence have 
the mind of wisdom necessary to see beforehand by the reve- 
lations and explication now to be made by the angel in the 



THE KINGDOM OF ISRAEL. 511 

atter clause, of verse 9 and on. It is manifest that right here 
beijins the revelations in resrard to the seven-lieaded and ten- 
horned leopard beast and of the woman of chapter xvii. " The 
seven heads are seven mountains, on which the woman sit- 
teth." ''Seven heads" represent "seven mountains." And 
now what do " seven mountains'' signify, since we know they 
do not mean seven elevations on the earth's surface? If this 
was a literal woman, as such she would be but one woman ; 
and if so, she could be in but one place, and therefore occupy 
but one mountain, and so have but one out of the seven occu- 
pied. Then she was not a literal woman ; and if not, neither 
are the mountains literal, for a figurative woman could not sit 
upon literal objects, be they mountains or any thing else, and 
much less could a figurative woman sit upon seven literal earth 
elevations. Then as the woman and mountains are shown 
to be but figurative, what do seven mountains signify ? They 
signify seven literal, real, tangible entities, or governments, of 
men on earth, just exactly as the woman signifies a literal, 
real, tangible entity, or Church, of men on earth, and both 
alike corrupt and living in unholy and incestuous union. It 
is useless to say more on this feature of the prophecy, for if 
this is not its literal significancy, then it has none ; and if so, 
we have'no interest in it. 

Now let us consider these seven '* mountains " as interpreted 
in verse 10: '^And these are seven kingdoms [not ^Hhere are 
seven kings," as in the common version] ; five of them are 
fallen, and one [of them] is [now existing — the sixth], and 
the other [the seventh] is not yet come." There are the seven 
governments demanded by the "seven heads" and "seven 
mountains." "Five are fallen'' does not indicate a violent 
overthrow of governments; but simply five reigning periods 
have been fulfilled, the one succeeding the other until the 
fifth is succeeded by the sixth, which was existing and reign- 
ing at the precise time the angel refers to in the wilderness, 
or future age. We write this during the '* one is " or now ex- 
isting, or sixth head, reign in 1882. " The other not yet 
come," but of course must come as the successor of the sixth, 
will be the seventh and last, and will come March 4, 1885, 



512 THE KINGDOM OF ISRAEL. ' ^ 

and "continues," or reigns, but a very "short space of time." 
This short space would appear to indicate that the seventh 
reigning "head^' would not be as long as the previous six 
" heads." For this we wait. 

Verse 11: "And the beast that ivas, ,ixnd is not, even he is 
the eighth, and is of the seven.'' Here is one of the most re- 
markable passages in the whole Bible, and has never been 
understood correctly by any commentator or expositor that 
we have examined. " Even he [this leopard beast of seven 
heads and ten horns] is the eighth. AVhat? We have not 
been considering seven beasts in verse 10, but "seven heads" 
of this identical beast, 'and the heads called seven mountains 
in verse 9, and shown above to be seven literal governments 
on earth. How is it that this "beast" ceases to be regarded 
as a beast, and becomes a " head " among the seven heads, 
and called the eighth " head " in the family of heads? for it is- 
of his seven "heads" we speak as "mountains" in verse 9, 
signifying literal governments — while the "beast" is thrust 
in among the " heads " as one of them., and reckoned the eighth 
"head" in the family of heads. This is remarkable indeed, 
and has given us, with others, no little trouble ; but now that 
we have the mastery of this beast of seven heads and ten 
horns becoming a head himself., we see our way clearly. 

The beasts, therefore, in our investigation, as well as the 
woman with the crown of twelve stars, have been shown by 
analyzation to represent not a government, but the imncijples 
of the governments ; while his head — or heads, many or few — 
represents the governmental superstructure as an organic civil 
fabric, and the "horns" represent most absolutely human 
kings or administrative rulers. Now, then, holding this in 
mind, we see this beast " that was^ and is not,'' having gone 
into the bottomless pit of death at some prior time of a thou- 
sand years or more, is in verse 8 represented as ascending out 
of the grave with his seven heads and ten horns, to reign 
again for seven periods, indicated by seven heads of govern- 
ments administered over by ten rulers from first to last of the 
seven. Thus his principles are exemplified for seven head 
terms; but at the end of the seventh and last he assumes, as 



THE KINGDOM OF ISRAEL. 513 

a usurper or imperial dictator, the position of government 
itself; not as a "horn," or administrator, of a "head," as of 
the seven heads prior to him, but he becomes absolutely the 
government itself, since all of the preceding "heads" are 
governments; they with "horns" as kings, but he as a 
solid embodiment of principle and dictatorship as a "head," 
or government, of absolutism. He is absolutely the govern- 
ment. Thus this beast is the eighth "head," and successor 
of the seven prior "heads." He is so very unlike the seven 
prior heads in autocratic power as to require the introduction 
of a new symbolic beast (as in chapter xiii. 11) when he suc- 
ceeds the seven-headed and ten-horned leopard, and is shown 
himself to have "two horns like a lamb." But we must not 
discuss this two-horned gentleman here, but return to the 
leopard as now being considered by the prophet in chapter 
xvii. as allied with the harlot Church. 
33 



CHAPTER XIV. 



Thk Harlot (.'hukcii and Her War Upon the 

C0>STITrTl0N AND HeR FaLL. 

THE propbet from this point, wliich ap[>ears to close the 
conflict between trutb and error, goes back once more 
to consider things passed over, or not noticed, and calls atten- 
tion to the 'Mvaters" as multitudes of people. Revelation 
xvii. 15 : "And he saith unto me, The waters which thou saw- 
est, where the whore sitteth, are peoples, and multitudes, and 
nations, and tongues." Then to the ten horns again (verse 
10): "And the ten horns [kings] which thou sawest upon the 
beast, these shall hate the whore, and shall make her desolate 
and naked, and shall eat her flesh, and burn her with tire" — 
that is, as said in verse 13, " These have one mind, and shall 
give their power and strength unto the beast," as seen in verse 
17 — terrible calamities and tinal death to the corrupt Church 
at the hands of those she has been harloting with tor many 
years. Verse 17: "For God hath put in their hearts [ihe ten 
kings] to fulfill his will, and to agree, and give their kingdom 
unto the beast [the eighth head], until the words of Goii snail 
bo fulfilled." Verse 18: "And the woman [or harlot] which 
thou sawest is that great city, which reigneth <.>ver the kings 
of the earth." Thus the woman introduced in the flrst vorse 
is the last thing explained by the angel; and in the following 
chapter (eighteen) is a detailed account of her character and 
doings, and of her utter and everlasting overthrow. Ttiis is 
liighly figurative, and not in any sense to be received as liu-ral; 
no more so than the figurative u^oman clothed in scarlet, with 
a golden cup filled with her filrhiness, causing the kings of 
earth to drink thereof; or no more literal than the seven- 
lieaded, ten-liorned beast she rides u|>on ; or no more literal 
than tlu* angel in verse 21, who is re[irese!ited as taking up a 



THE KINGDOM OF ISRAEL. 515 

great mill-stone and casting it into the sea as indicating the 
violent and utter destruction of this harlot Church; or no 
more literal than the smoke of her torment, ascending up for- 
ever and ever. You do not undertake to sa}^ that there will 
not be a literal accomplishment of all these things in reference 
to the harlot Church? We undertake to say that when the 
Church, in the ISTorth, shall divorce herself from the State, or 
cease to be the harlot of the State, then there will be no har- 
lot of the State; for in the very act of becoming divorced 
from the State the harlotage ceases, and ceasing, she no more 
becomes the harlot of the State. And the doctrines of har- 
lotage are represented as being cast into a burning pit, and 
her smoke ascending up forever and ever. We anticipate no 
violence or bloodshed at the time, or on the occasion of the 
Ciiurch's washing her hands of civil matters, and leaving the 
State to the exclusive control of State matters, such as the 
negro, or State sovereignty, and kindred questions. When 
the Church shall see her errors and cease to meddle with State 
policies, she ceases to be the liariot of the State; and in that 
ceasing the harlot dies forever. 

The Church North, by her own voluntary action, and un- 
solicited by the State, threw herself to the front as a "leader^' 
in certain State matters, and championed the abolition non- 
state sovereignty doctrine in opposition to the constitutional 
announcements upon the slavery and State sovereignty feat- 
ures of the compact between the free and equal sovereigns. 
This she did by boldly and unblushingly uncovering herself 
J)etbre the State, .uid put herself "in the way as a harlot," 
and thus proposed unlawful wedlock with the State. Thus it 
was the unholy alliance was brought about by the lecherous 
proposals of the Churchy and not of the State. The question 
of African slavery, as it stood in the constitution, would never 
have been agitated by the State but for the meddlesome in- 
terference of self-righteous Pharisaism in the Church. This 
it is unnecessary to undertake to prove, since no one will call 
in question the fact that it was the agitation of this question, 
begun and carried forward by the Church North, that led to 
the severaiice of the Union and the war. The State simply 



616 IHE KINGDOM OF ISRAEL. 

followed the leadings of the Church, for the State, as a State, 
had no war to wage on an institution of the constitution that 
she, as a State, was bound to defend. But the Church, by her 
ceaseless importunities day and night for a long series of years 
to Congress to accept of her amours, succeeded in her lech- 
erous w^ooings, and the State became her paramour at the 
Church's own proposals; and from this Godless union there 
has sprung a progeny of evil too numerous to detail. Some 
may think that the attack of the Church upon the institution 
of African slavery was no attack upon State sovereignty. 
Why not, since the institution was a vital question with the 
several States, and not a question with the federal State ? This 
living question had been thoroughly considered and settled 
by the several States, when as yet there was no federal State, 
for it came into being after its definite settlement by the par- 
ties at interest. Slavery, therefore, never w^as a federal ques- 
tion. After the federal head came into being, she was even 
then not a slave-owner, for the prior States were the slave- 
ow^ners. After the federal head came into existence under 
the slave constitution, she was charged under said constitu- 
tion with the obligation of seeing that each State should en- 
joy all of her sovereign rights and prerogatives; and one of 
these being the right to own and control slaves, it was the 
duty of the federal State, under the constitution, to see to it 
that every State be left free in the matter of her slaves, to 
own, control, or liberate them. If any State therefore sought 
to liberate her slaves, no one called in question her sovereign 
right to do so. This the jSTorthern States did do, as they had 
a perfect right to do, and there was no complaint from any 
quarter. But on the other hand, if sovereign States chose to 
retain their slaves, it was just as much their right to do so as 
it was for others to liberate them; and in both cases it was 
the bounden duty of the federal head to protect alike in re- 
taining or in freeing them. Therefore, instead of the federal 
head warring against the institution in the sovereign States, 
it was her duty if at any time in any one or more of the States 
there had developed a formidable uprising, or rebellion, among 
the slaves of such magnitude as not to be suppressed by the 



THE KINGDOM OF ISRAEL. 517 

individu.'il State, or States, then in that case the federal gov- 
ernment was bound under the compact to come to the rescue 
on the call of a State, or States, for aid in suppressing the re- 
bellion. So, then, instead of the federal head taking action 
under the lead of a corrupt Church against the State sover- 
eignty question of slaver}', her bounden duty and obligation 
was to have defended the slave States with all the power of 
the army and navj^ if it should be found necessary to do so, 
even in one solitary State. No statesman that has any regard 
for his reputation as a statesman will dare controvert this 
position. Therefore, it follows as a necessary conclusion that 
the federal Congress did err — in fact, did violate, in spirit, a 
fundamental law of State sovereignty — when it entertained the 
first memorial, or petition, from individuals in relation to the 
subject of slavery, whether for or against the institution, since 
it could not constitutionally take cognizance of it as a matter 
pertaining to its functions as an agent for the States. It was 
simply bound to protect each State in the enjoyment of all 
they possessed on entering into the compact. The States could 
hold on to their slaves or liberate them at will. To have peace 
^nd prosperity-, civilly considered, the Church must be di- 
vorced from the State, and forever cease to meddle w^ith. State 
policies; and this will be done, as is clearly indicated in Rev- 
elation xvii. and xviii. Her utter and everlasting divorcement 
and downfall are here detailed at length, and her true char- 
acter given. 

There need be no violent bloodshed at the downfall of this 
harlot, Babylon. She came into unholy alliance with the 
State by her own lecherous proposals, seen in her active lead- 
ership in State questions. She must go out of State questions^ 
but whether at her own volition, as she came in, or by the 
State forever divorcing itself from her, time alone will deter- 
mine. But we are inclined to the opinion that the State will 
sue for a divorce, and to this we are led from chapter xvii. 
16, 17, which reads thus: *'And the ten horns [kings reigning 
during seven heads or stages of the government] which thou 
sawest upon the beast, these shall hate the whore, and shall 
make her desolate and naked, and shall eat her flesh, and 



518 THE KINGDOM OF ISRAEL. 

burn her with lire. For God liath put in their hearts to ful 
fill his will, and to agree, and give their kingdom [in its influ- 
ence of their ten reigns] unto the beast [of chapter xiii. 11], 
until the words of God shall be fulfilled.'^ Thus the ten 
kings preceding the beast '' head " — which has heretofore been 
shown to be the eighth of the same family of the seven prior 
"heads" over wdiich these ten kings had reigned — transfer 
their influence as semi-autocratic princes to their imperial 
autocratic successor, who, it is strongly intimated, will divorce 
the State from the Church durincr his reii^rn. It will be ob- 
served that the things said to be done by the ten kings in 
verse 16 were not actually done by them in person then and 
there — that is, during their reign as ten kings under the seven 
heads — but rather, as in verse 17, "God hath put it in their 
hearts," in fulfilling his purposes in regard to this harlot 
Church, to pass over to their successor the beast, or "head" 
number eight, the kingdom over which they, as ten kings, had 
reigned for seven successive stages of the government; and 
/je, the "beast," or "head" number eight, would accomplish 
God's purposes in regard to the harlotage heretofore existing. 
This harlotao:e existed in a most eminent deo^ree during: the 
actual reignings of the ten kings immediately preceding the 
advent of the two-horned beast, wdio was the eighth "head" 
of the government, and as one with the seven "heads" that 
had preceded it. The " beast," w^hicli was not a govern- 
ment, but its character, or complexion, after furnishing seven 
"heads" as government unity, and ten sovereigns as semi- 
autocratic, then himself becomes the eighth " head," or gov- 
ernment in its unity, and is autocratic; and this eighth head 
will acconiplish God's purposes in regard to the Church in 
forever divorcing her from the State. The thousands of Henry 
Ward Beechers and Harriet Beecher Stowes of the Northern 
Church w^ere the active agents in the hands of the dragon 
that led to this unholy alliance of Church and State, and 
brought on and waged a bloody war on the unoftending South, 
and trami)led in the mire the sovereignty of one-third of the 
States of the Confederacy of 1780. Soulless fanaticism is 
father and mother of all our national woes. 



THE KINGDOM OF ISRAEL. 519 

Let it not be forgotten that chapter xvii., upon which we 
have been called to look for some time, is not in the prophecy 
proposed as a State paper, '' so to speak," but as a Church doc- 
ument. But as before remarked, in a trial of the Church, or 
woman, for adultery, you must needs, in proving her guilt, 
prove also the guilt of her paramour; so in this lengthy dis- 
cussion of the Church document verv much has been brous^ht 
out in regard to the State. !N"ow, it does not matter when or 
where we get material facts in regard to the State history, 
whether in the State papers or in the Church history, so that 
they are authentic. In this Church investigation we have 
learned that her guilty fellow was of seven heads and ten 
horns, and in the end of the seven-headed and ten-horned 
reign the beast himself becomes one with the seven "heads," 
and called the eighth; and that all the power, or authority, of 
the kinordom over which thevhad reiscned fi)r seven successive 
stages, was passed over to their successor, or eighth head, and 
that he was autocratic. This much we learn of the State in a 
Church investigation in chapter xiii. !N"ow, just for one mo- 
ment reconsider the State case as examined and commented 
upon in chapter xiii. We saw h^ere the same beast, most em- 
phatically — the same seven heads, the same ten horns; and 
when the seven heads and ten horns have had their day, they 
are succeeded by "another beast" (chapter xiii. 11), or a trans- 
formation of the same beast into another form, and having 
"two horns like a lamb." And let it here be remarked, as 
once before, that properly speaking there was but one beast 
from Daniel vii. 7 as an indicator of a corrupt centralized 
government, and that all of the changes, as is apparent from 
time to time, were necessitated by some very marked change 
in the government. This "another beast," in chapter xiii. 
11, comes exactly in place with the eighth "head" in the 
Church review of chapter xvii. It is the eighth in both places, 
and it is shown to be autocratic in both places. In chapter 
xiii. 12, "He exerciseth all the power" that was exercised by 
the seven heads and ten horns that went before him. So the 
whole power of the government, dominant for seven succes- 
sive stages, passes into his hands, just as in chapter xvii. 17. 



520 THE KINGDOM OF ISRAEL. 

"God put it into their hearts [the teu semi-autocratic kings] 
to agree, and give their kingdom unto the eighth 'head.''' 
The beast is the same (chapters xiii. 11; xvii. 17), and the 
beast of chapter xvii. 17 is the identical gentleman that comes 
in with the seven heads, and becomes "even the eighth," and 
has the whole government transferred to him, or it. And 
this gentleman with " two horns like a lamb " honors in a 
very high degree his parentage; for while he exercises all 
the power transferred to him by his parent, he compels adora- 
tion and w^orship to be rendered unto his predecessor, or 
parent. Divine honors are demanded by this autocratic beast 
to be bestowed upon his parent and predecessor of seven heads 
and ten horns; and the old or father government still was 
heard to speak, or his voice was still regarded, and there were 
"marks" of the old government still in vogue. We under- 
stand, in general terms, that the new government justified all 
that its predecessor, under its various heads, had done; and 
in this sense the old government was still living and being 
sustained in all she had done. She was living a new life in 
the character of the beast with " two horns like a lamb.'' It 
was absolutely the same character from " the great red drag- 
on" of chapter xii. to the end; and as changes in the com- 
plexion of its character take place, then a corresponding 
change takes place in the beastly indicator. What the radical 
change or changes here indicated are we do not certainly 
know; they are yet future. But since the spotted leopard ap- 
pears to have served out its "day," or "hour," or "time," we 
are led to conclude that the negro element will be dropped 
out of the constitution, and the negro assigned a back seat, 
by which we do not intimate reenslavement — not by any means; 
for this, we suppose, is desired by no one. The great diffi- 
culty in this beast as an indicator is the fact that he appears 
to walk in the footsteps of his illustrious sire, "exercising all 
the power of the first beast before him," which is semi-auto- 
cratic, and yet having "two horns like a lamb." Now, a lamb 
is never autocratic, but just the reverse. This beast, taking 
the place of the autocratic lion-bear-leopard, and exercising 
all of the powers of the same, marks him as autocratic, but his 



lUE KINGDOM OF ISRAEL. 521 

"horns," if they are like a lamb, appear to antagonize this 
view. We may, in some sort, get out of this dilemma by critic- 
ally examining these horns, since some modified view must be 
taken of them aside from the true character of a lamb. Dr. 
Baldwin has remarked something like this, viz. : " ' The horns 
like a lamb' does not signify horns like a lamb's horns, but 
horns possessing in themselves the character of a lamb." This 
view is certainly legitimate, but certainly not correct. The 
horns of this nameless beast were said to be *'like a lamb's." 
Now, whether these horns — for they are persons — assumed 
this lamb-like attitude by way of inaugurating their reign, or 
whether in fact they inherently possessed the qualities of the 
lamb, is the question. "Wolves come sometimes in sheep's 
clothing." We cannot conceive how a " horn," or king, could 
possess the character of a lamb and yet root itself in a beast 
that "exerciseth all of the power and prerogatives of the lion- 
bear-leopard." It is simply impossible. Therefore, we must 
find egress from this seeming difficulty by assuming that there 
is a division in the government indicated by the " two horns," 
or kings — one in the east and one in the west. That this di- 
vision will take place we have largely shown in the first part 
of this volume, first published in 1864. Now, let us see how 
we can accommodate these "two horns " to that demanded 
division. The horns of all of the Revelation beasts ?iave di- 
reetion in them; and not only so, but are in the forehead or 
between the eyes, except these two horns; and these two 
horns are not in the front head, but on each side of the head, 
as are a "lamb's horns." This is too important a matter to 
be simply asserted and not proved; then let us verify the as- 
sertion by scriptural proofs and logical deduction. Daniel's 
one-headed, ten-horned beast, as before stated, indicates the 
Eoman Empire as a unit under ten successive and not coeval 
kings, or emperors; and hence this beast exhibited but one 
horn at a time, as it had but one emperor at a time; and this 
one horn, as a necessity — to correctl}' represent the emperor — 
was in his front head, or in advance of all else belonging to 
the beast. This we will verify farther on. In whatever di- 
rection, east, west, north, or south, the empire was to advance, 
the emperor, or "horn," was in advance. 



522 THE KINGDOM OF ISRAEL. 

We pass now to Daniel viii. 8, 4: ''Then I lifted up mine 
eyes', and saw, and, behold, there stood before the river a ram 
which had two horns; and ... I saw the ram pushing [with 
hi^^ horns] westward, and northward, and southward," and 
conquering all in these directions. These horns, like the Ro- 
man horns, were both on the front head, or no "pushing^' 
could be done with them. This ram, as is plainly stated by 
the prophet, indicated, as a ram and horns, the joint "king- 
doms of Media and Persia." "And as I was considering, be- 
hold, a he-goat came from the west; . . . and the goat 
had a notable horn between his eyes; . . . and [he] smote 
the ram and brake his two horns. . . . Therefore the he- 
goat waxed very great; and when he was strong, the great 
horn was broken : and for it came up four notable ones toward 
the four winds [or t\)ur quarters] of heaven." This goat, as 
all agree, represents the Macedonian Empire, with Alexander 
as the notable horn between its eyes. On his death his king- 
dom was divided into four kingdoms, and the four horns point- 
ing in four different directions, and so stated in prophecy. 
But let us give what the prophet says about the he-goat. 
"The rough goat is the kingdom of Grecia, and the great 
horn that is between his eyes is the first king." Nothing plainer 
in a common school history. " Now that [horn] being broken, 
whereas four [horns] stood up for it, four kingdoms [with a 
king each] shall stand up out of the nation," or kingdom. 
What could be more concise and satisfactory? The he-goat 
was a kingdom; his notable horn between his eyes was the first 
king. This notable horn being broken in the death of Alex- 
ander, the kingdom became divided into four kingdoms; 
hence the necessity for four horns pointing out the "direc- 
tion" of the four kingdoms. If a kingdom has any "direc- 
tion" in her movements^ then her horns must and will point in 
those directions. If her movements are from any known or 
supposed center, or point of action, then her head or heads 
are set in that direction, and the horns between the eyes; but 
if it be as the Medo-Persian, a dual empire, then the head, as 
of her ram, must stand as on middle ground with the two 
horns, indicating Media and Persia. And none of the horns 



THE KINGDOM OF ISRAEL. 523 

are in the shape, or form, of a corrugated and crooked ram's 
horn, but nearl}- straight, and in fronts for goading, or thrust- 
ing, in front of the advancing kingdom. 

With these prophecies and our remarks, we now conie home 
to consider the first horn in American prophecy an.l historj-. 
We have already so very often mentioned the seven heads and 
ten horns of the beasts in chapters xii., xiii., and xvii., as being 
strictly the same beast, and indicating American government 
under difi^erent stages from the last days of A.D., 1832, that 
we very much dislike to recur yet again to these times and 
events, but we are compelled to do it at the risk of being 
thought tautological. On March 4, 1789, "a more perfect, 
union" was inaugurated, with George Washington as the first 
President. This was the beginning of the first stage, and ran 
on triumphantly for forty-four years, or eleven executive stages 
of four years each. This brings us to the end of Mr. Jack- 
son's first term of four years. A few days, or a vQry short 
time, before the expiration of this forty-four years' stage, the 
whole government was shocked by the stand taken b}' Presi- 
dent Jackson in opposition to the long received doctrine of 
State sovereignty, indicated in and by his war proclamation 
against the sovereign State of South Carolina. Here began 
the war of words and doctrines which ran through a stage of 
twenty-eight years, or of seven, four-year periods, with nine 
Presidents — Harrison and Taylor dying in term-time. This 
twenty eight years was a very marked stage, and was number 
two, ending March 4, 1861, when Mr. Lincoln was inaugu- 
rated as first President of the ten demanded for the next stage 
(number three) of twenty-eight years, which will give us one 
hundred years from the beginning in 1789, at the end of which 
time a very radical change takes place, and the fourth stage 
of unknown years is inaugurated with the further division of 
the government into east and west, indicated by the beast 
with " two horns like a lamb." Why this federal government 
has always been dated July 4, 1776, has been strange indeed, 
since this present government of the United States had its 
birth on March 4, 1789. There was absolutely no such a civil 
existence at any prior time. And we note just here that for 



524 THE KINGDOM OF ISRAEL. 

forty-four years no beast, or horn, is mentioned as indicator. 
The goverment was, up to this time, under the entire domin- 
ion of civil liberty indicated by the woman of Revelation xii. 
She had long been in existence in this Heaven-exalted country 
as indicating its pure or Bible doctrine of democratic or in- 
dividual sovereignty in the masses, leading necessarily to State 
sovereignty, the two foundation stones of civil liberty any and 
everywhere that there is any such thing as civil liberty; for 
there is and can be no such thing as civil liberty without the 
clear and well-defined doctrine of democratic and State sov- 
ereignty. 



CHAPTER XV. 



Consideration of the Horn Symbol and its Application. 

WE propose now to notice particularly the horn feature 
of the prophecy as applicable to our country ; and re- 
mark at once that Andrew Jackson was the first horn, or first 
President indicated by "a horn," and that he is regarded as 
officiating as a horn during the latter days of his Jirst term; 
while the dragon, on whose heads the ten horns are repre- 
sented as being, did not appear until the inauguration of his 
second term. Do you inquire how could a horn of a beast — 
as the dragon of chapter xii. — arise prior to the beast on 
whose head it grew? A *'head" was a government of four 
years ever after the beast makes its advent; while a horn, 
or President, was such for any length of time that he is found 
officiating. Hence, horn, being an unfailing evidence of a 
beast, might manifest itself prior to, or in advance of, the 
head of the beast. The heads of the dragon of chapter xii. 
indicate a government of four years, during which time there 
might arise two or more horns as Presidents ; and history 
verifies this in four instances thus far on our national journey. 
Thus we might have an indefinite number of Presidents, or 
horns, during any four years, while a "head'' uniformly meas- 
ured four years. Hence, Mr. Jackson's first term of four 
years might have had in it two or three Presidents before he 
(Jackson) came to the front in the latter days of that four 
years' term, and manifested himself as the first horn of the 
coming head of the next four years; for the said ^'next" four 
years were absolutely the^r^^ four years of the dragon's reign 
in opposition to the woman of civil liberty, while the Presi- 
dent (Mr. Jackson) of the said "next" four years was the 
second horn, and seen then as growing up out of said beast's 



•526 THE KINGDOM OF ISRAEL. 

first liead. Thus i\\Q first horn of a beast might be found in 
liistorj before the first head was discernible. The dragon'B 
corrupt principles, as opposed to civil liberty, were advancing 
on our country before he was seen: and in his "advancintr" 
his horn between his eyes as a matter of necessity would be 
in advance of him, and hence be manifested before the head. 
The issue of battle between the woman of civil liberty and 
the dragon of centralism was clearly laid down or made man- 
ifest by Mr. Jackson's war proclamation before the dragon was 
announced, and this we know" was in the latter days of his 
first term, while the dragon's first head stands as an indicator 
of his second four years' term, and he officiates during said 
first term under the dragon as horn Xo. 2. 

This dragon, as an indicator of corrupt civil despotisms, ex- 
isted from the days of Nimrod, the Babylonian despot, on 
down to xTebuchadnezzar, and moves on and reappears as the 
Eoman indicator in Daniel vii. 7; and from thence to this 
land — reigned over by the woman of civil liberty for forty- 
four years — and boldly enters heaven, and throws himself as 
the champion of civil despotism in front of the woman of 
civil liberty, and proposes to destroy- her child as soon as it 
was born; and this he did March 4, 1833, at the time Mr. 
Jackson, as horn number two, was installed as President; 
while the same gentleman, as horn number one, had moved 
in advance of head number one of the dragon, and absolutely 
comes to view prior to the dragon's first head. 

Why all this to show that Mr. Jackson, as the first king, 
appeared in adcance of the first organic head of the govern- 
ment under the dragon contest? Because such is virtually 
the statement of the prophet. He says, as plainly as symbolic 
language can express it, that under the influence or control 
of the dragon's principles there were to be seven heads, or 
seven governmental stages; but that from the time the dragon 
doctrines or itiflnence l)egan to be promulgated there were to 
be ten kings, or official advocates, of dragonic origin, and as 
advociiting by their actions a form of government in opposi- 
tion to \]\Q woman of civil liberty. Such are the proi>hetic 
averments reduced to plain Knglish. 



1 



ThE hl^GDOlM OF ISRAEL. 521 

If the first horn should be identified b^* its official acts but 
one month, day, or hour before the 4fh of March, 18>i3, it 
must be regarded as a horn of the (b-agon hores-ariiy ; f<.»r 
moving: in advance, beinsr in the front head, it ^vill lie seeji 
before the first head of the dragon. Tliere was htf«tr<' tliis 
point in our history no dragon, no heads, no horns of (.'urrii])- 
tion. Corrupt princii)les and practices existed l)et^>re, and 
now demanded and brought fortli the dragon at the <1 iwn -'f 
Mr. Jackson's second term, but did nor, and could noi, at ihe 
be2:inninor of his first term. It was his ofiicial acts dui-iii>' ins 
last days in his first term that iioy) demanded the nj inifes- 
tation of the dragon for the ensuing four years as the beastly 
representation of the civil ground occupied by tlie Governni^ut 
in her administrative head in the before- noticed war procla- 
mation. Prior to this time the leaven of evil was at work, 
and at the time of said proclamation it was for rhe first tune 
authoritatively announced by the '-horn" of the yet unseen 
beast; and the beast and his first head of the seven must ap- 
pear after that particular time, and represent a lohole ''head," 
or term, of four years. A horn may represent any fractional 
amount of the four years, or two or more kings, or horns, 
might reign during any one of the four-year periods; \yhile a 
"head" cannot be any thing but a period of four years. Hence, 
there could be no "head" of a beast to represent a fraction of 
a term, such as the last days of Mr. Jackson's first term. A 
fraction of a hoad w^ould be no head at all. '-Head" and a 
term of four years are one and the same thing, while a "horn" 
has no idea of time in it. A horn is a personal king, and h. as 
no significancy of time, for one or a dozen horns might reiijn 
during any supposed term of years; while a "head" spetnfic- 
ally indicates time, or a term of yearr^, either long or short; 
and as to how long a term of time a head indicated, that must 
be deteniiin'ed by its fulfilment if it is not stated in tlie 
prophecy. A head, therefore, indicates, or marks, a specific 
term of years, while one horn or more may appear dunng 
the term-time; and the dragon, as separate from head and 
horns, indicates the character of the head and horn??, since 
they are but outgrowths of the beast. The beasts — any one 



528 THE KINGDOM OF ISRAEL. 

of them — are, for any length of reign that they may exist, to 
be determined alone by their exit and the bringing forward 
of a successor or change of beasts, or total end of the reign 
of evil in civil governments. 

In regard, therefore, to the first horn, it may be remarked 
that it was the first official intimation that the principles of 
civil liberty were on the wane, and that, consequently, civil 
despotism was advancing to the front; and under his first 
head the dragon steps upon the stage in front of the woman 
at the inauguration of Mr. Jackson in 1833, with head and 
horn looking southward. Mr. Jackson is at this time horn 
number two, but as President of head number one. 

As each succeeding head appears, we have of necessity a 
new horn, or executive oflicer, though he may be the same 
person that preceded him. Several of the Presidents became 
their own successor. Mr. Grant, as is well known, served two 
terms, and thus represented two of the " ten horns " of leopard- 
bear-lion twenty-eight years' stage. But all of the horns were 
well known as the coming horn long before they became a 
horn in fact, for the fall preceding their installation they had 
been elected, or called on, to become a horn on the ensuing 
4th of March. So from this fact, if from no other ground of 
reasoning, Mr. Jackson, as horn number one, was seen and 
known as horn number two, and as such elected to head 
number one before he was installed March 4, 1833. The head 
in front, and the horn in the front head, necessarily brought 
the horn into view in advance of the head. 

Now, at one view let us present the woman, the dragon, his 
seven heads and ten horns, as occupying, in prophecy and his- 
tory, twenty-eight years, from the 4th of March, 1833, to the 
4th of March, 1861, when the dragon and the woman both 
step ofi:' the stage, and the dragon is succeeded by the leopard 
of chapter xiii., being also a seven-headed and ten-horned 
monstrosity, and of deeper depths in corruption than the 
dragon. 



THE KINGDOM OF ISRAEL. 

Mr. Jackson in the last day of his first term is horn No. 1. 

Mr. Jackson, from March 4, 1833, for four years, is horn No. 'A « 

Mr. "Van Buren, from March 4, 1837, for four years, is horn No. 3 

Mr. Harrison, from March 4, 1841, for one-twelfth of a year, is horn No. 4. 
Mr. Tyler, for the remainder of this four years, is horn No. 5 

Mr. Polk, from March 4, 1845, for four years, is horn No. 6 

Mr. Taylor, from March 4, 1849, for one and one-third years, is horn No. 7 
Mr. Fillmore, for the remainder of this four years, is horn No. 8 

Mr. Pierce, from March 4, 1853, for four years, is horn No. 9 

Mr. Buchanan, from March 4, 1857, for four years, is horn No. 10 



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This diagram gives a concise view of the twenty-eight years' 
run of the Government, from the inauguration of Mr. Jack- 
son for his second term March 4, 1833, to March 4, 1861, 
when Mr. Lincoln was installed under the reign of the negro 
leopard, as indicating a farther degradation of the doctrines 
of civil liberty, or of democratic State sovereignty principles. 
The woman of liberty having fled into the wilderness for 
twelve hundred and sixty days, this hideous monster of negro 
equality reigns supreme, without a rival such as the dragon 
had in the woman for the prior twenty-eight years. 

We are thus brought to the second radical change in the 
Government on the inauguration of Mr. Lincoln, as horn 
number one, under the negro-leopard; and this leopard-bear- 
lion monster of centralism has, like his sire and predecessor, 
the dragon of chapter xii., a twenty-eight years' run under 
seven heads of four years each, dominated over by ten semi- 
autocratic kings, indicated by the ten horns " crowned." This 
present twenty-eight years' reign, so far as to this year of our 
Lord, 1882, has fully met the demands anticipated by the 
prophet. 

We are now under the sixth head of four years, and have 
thus far had eight horns. One more head and two more horns 
are demanded to close up this twenty-eight years' stage, and 
introduce us to another very radical change on the introduc- 
tion of the beast with "two horns like a lamb" (chapter xiii. 
34 



530 THE KINGDOM OF ISRAEL. 

11); but on examination we have found little of the "lamb" 
in him^ but rather a full-blooded son of his sire, the leopard, 
and of his grandsire, the dragon. We will, as in the preceding 
twenty-eight years, give a diagram of this period, beginning, 
with Mr. Lincoln's inauguration, March 4, 1861: 





Mr. Lincoln, from March 4, 1861, for four yenrs, is horn No. 1 




03 CO 


Mr. Lincoln, from March 4, ISGo, for one-eicrhth of four years, is horn No. 2 

Mr. Johnson, for the remainder of this four years, is horn No. 3 


9 (? 




Mr. Grant, from March 4, 1869, for four years, is horn No. 4 


."1 


-11 


Mr. Grant, from March 4, 1873, for four years, is horn No. 5 


?~ 


^4 




ft 




o? 






,.t 




Mr. Garfield, from March 4, 1881, for only a short time, is horn No. 7 

Mr. Arthur, whether he finishes this term or not, is horn No. 8 








-11 


Two more Presidents will finish the No. 10, and finish the twenty-eight years, 
and end the reign of the negro-leopard. 


U 



Thus, as per our second diagram of the seven-headed and 
ten-horned beasts, the second twenty-eight years have nearly 
run their course, with two more Presidents as semi-autocratic 
rulers to arise, and only one more four years' term for them 
to come upon the stage, and then step oif, and give place to 
the two-horned gentleman of chapter xiii. 11. Whether or 
not the present incumbent, Mr. Arthur, will serve out this 
sixth term, or stage, of four years, the future alone must de- 
termine. If he should be removed by any cause before his 
term is, out, he will of necessity have a successor, who will be 
the ninth President, or horn, and leave in that case but one 
more President to be inaugurated March 4, 1885. But if Mr. 
Arthur shall serve out term number six, then the gentleman 
that is inaugurated March 4, 1885, will not serve out the sev- 
enth and last term, but will, by some means unknown to the 
writer, be succeeded by horn number ten, who is the last in 
this series; and it is clearly intimated, if not, in fact, positively 
asserted, that the seventh and last term, which, as all of pre- 
ceding terms, is set for four years at the time of inauguration, 
will not be served out in full measure of four years, though 



THE KINGDOM OF ISRAEL. 631 

two Presidents, as horns numbers nine and ten, may both 
serve during this abbreviated term; and we gather this from 
Revelation xvii. 10, where the seven heads — or kingdoms, as 
there called, when correctly rendered — are being considered. 
It reads thus when correctly rendered: "And there are seven 
kingdoms [or seven kings' dominions]; five are fallen [or 
have finished their term-time], and one [now] is [at the time 
referred to, which is the present — 1882], and the other [or 
seventh] is not yet come; and when he [it] cometh, he [it] 
must continue a short space.'^ There it is as it should be, to 
harmonize and make good sense. Now to the question, Why 
remark of this seventh and last head, or king's dominion, 
that "when it comes, it must continue a short space of time?'' 
The space of time occupied by all of the thirteen preceding 
kings' dominions has uniformly been four years; and if this 
one was to be for four years, why say any thing about its 
duration? Or, why say it was only to "continue a short 
space,'' if it is not to be cut short or abruptly end before its 
set time of four years was out? We are fully satisfied, there- 
fore, that the Government to be organized March 4, 1885, for 
a four years' run will not fill out its intended time^ but by 
some earthquake will be uprooted, and the Government under 
the gentleman of chapter xiii. 11, with "two horns like a 
lamb," will be installed ; or, which is the same thing, the beast 
that "was, and is not, and yet is," being declared the eighth 
head of the nation, will succeed the "cut short" seventh 
head, and will be found to have "two horns like a lamb," or 
two kings — one east, and one west. 

The first beast, or "great red dragon," in. our diagram, as 
nearly as we can, we represent as occupying a central po-sition 
in the field of time of twenty-eight years, and as facing south- 
ward, with his head inclined to the ^ight as w^atching the 
woman, while his seven heads proper will be observed, as 
arranged in the column on the right, occupying four-year 
spaces, and facing south, but distinctly inclined downward, as 
he is supposed to be advancing through his four-year spaces 
of time, with his horns between his eye&, pointing directly 
to the front, very slightly curved u,p for ripping and thrusting; 



532 THE KINGDOM OF ISRAEL. 

and on these "heads" there are "crowns," indicating that the 
head, or Government, is the sovereign, and not the kings, or 
horns. In the four-year periods that have two horns — as 
three and five — the first horn is broken off, and lies on the 
ground, as indicating a dead President. At the head of the 
column of heads and horns you will observe a horn above the 
four-year line of 1833. This is horn number one, and indi- 
cates Mr. Jackson at the time he issued his war proclamation, 
which w^as during his first term, and before the dragon is an- 
nounced. This has been remarked on before, and presents 
no difl3.culty whatever. All of the machinery of the proph- 
ecies is of special creation, and not what is properly called 
" natural." Natural things, however, whose properties, char- 
acter, etc., are well known, are seized upon by inspiration, 
and arranged sometimes very unnaturally — as four heads and 
four wings to Daniel's leopard, and seven heads and ten horns 
on a beast that never had but one head, and never a horn at 
all. All this would appear to be very unnatural, but very 
significant and instructive, to those not determined to make 
inexplicable mysteries out of them. These and other similar 
things are very '* unnatural ; " the whole of John's visions are 
the most unnatural imaginable. 

These remarks apply in the main to the illustration of the 
leopard of chapter xiii. The broken down horns in the periods 
two and six indicate the two dead Presidents; and when, as 
above remarked, this long term of twenty-eight years — "cut 
short" — shall end, then the "two-horned" beast of chapter 
xiii. 11 comes on the stage; and when his reign is inaugurated 
there will be a complete revolution in the Government, and 
not without bloodshed, and a division of the Government into 
eastern and western factions. And in this radical change the 
negro element goes out, or the negro ceases forever to be the 
80-called brother in black. His social status will be one of 
subjection to the white race, but never again of bondage. 
Personal freedom and civil equality do not necessarily go 
together. 

This beast of the new era in history, having his horns on 
the right and left sides of his head "like a lamb," and look- 



IHE KINGDOM OF ISRAEL. 533 

ing southward, clearly indicates a divided host. These horns 
point not upward and backward, nor yet forward, for in 
neither of the supposed cases w^ould they be "like a lamb" 
on the sides of his head. They invariably point in the direction 
of the proposed movement of the Government — that is, if 
movement is intended; but if the nation is at rest as to any 
supposed movement, then the horns simply by pointing east 
and west indicate a divided empire. And that the Govern- 
ment will again be divided, and that too into eastern and 
western divisions, we have'largely shown in other parts of our 
work and from different prophecies. The divided empire will, 
however, b.e essentially the same as the twenty-eight years of 
prior reign; for the beast of two horns ratifies and sustains 
all that was or has been done by his predecessor. So we 
have nothing to hope for in his reign, except that in the "ele- 
ment of time " we are gaining on the unknown space in time 
that the devil and his angels triumphed over the saints. We 
know that in the final issue of this conflict it is said that 
"Michael and his angels fought against the dragon; and that 
the dragon fought and his angels, and prevailed not; neither 
was their place any more found in heaven; for he was cast 
out, and his angels were cast out with him." This "casting 
out" is not yet, for the dragon principles of centralism in 
opposition to democratic State sovereignty continue the war 
inaugurated by Mr. Jackson in the last days of his first term. 
A short period yet, and then "Michael and his angels" will 
hurl the demon and his hosts over the battlements of heaven 
down to the deepest perdition. 



The End. 



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